avIOSA

^ ,,^

THE FIRST EPISTLE

TO THE

CORINTHIANS

crambriDgc ;

VRINTED BY C. J. CI-AV, M.A.
AT THE UNIVERSITY PRESS.

Wijt €mnhvibcit 33ii)Ie for ^tftoofe.

General Editor:— J. J. S. PEROWNE, D.D.
Dean of Peterborough.

THE FIRST EPISTLE TO THE

CORINTHIANS,

WITH NOTES, MAP AND INTRODUCTION

THE REV. J. J. LIAS, M.A.,

LATE PROFESSOR OF ENGLISH HISTORY AND MODERN LITERATURE,

ST David's college, lampeter.

EDITED FOR THE SYNDICS OF THE UNIVERSITY PRESS.

AT THE UNIVERSITY PRESS.

Eotttfon: CAMBRIDGE WAREHOUSE, 17, Paternoster Row.

Caniijtitiisc: DEIGHTON, BELL, AND CO.

1881

\_All Rights reserved^

iSfl

CONTENTS.

I. Introduction. pages

Chapter I. Corinth. Its Situation and History... 5^~9

Chapter II. The Corinthian Church 9 — 15

Chapter III. Date, Place of Writing, Character

and Genuineness of the Epistle 15 — 19

Chapter IV. Doctrine of the Resurrection 19 — 23

Chapter V. Analysis of the Epistle -23 — 30

II. Text and Notes 31 — 169

III. General Index 170, 171

IV. Index of Words and Phrases explained 171, 172

22 1 0777

THE ISTHMUS OF CORINTH.

'•%//«,;;

><^/

^^^K

PLAN OF THE ISTHMUS

If

INTRODUCTION.

CHAPTER I.

CORINTH. ITS SITUATION AND HISTORY.

At the time of the Apostle's visit, Corinth was the most con-
siderable city in Greece. Its commercial importance had always
been great. Situated on a narrow neck of land between two
seas^ — the far-famed Isthmus — the temptations to prefer com-
merce to war, even in times when war was almost the business
of mankind, proved irresistible to its inhabitants. The com-
mand of the Isthmus was no doubt important in a military
point of view ; but at a time when navigation was difficult and
dangerous-, the commercial advantages of the position were
enormous. Merchants arriving either from the East or from
the West, from Italy or Asia Minor, could save themselves
the risk of a hazardous voyage round the Peloponnesus, and
found at Corinth both a ready market for their wares, and a
convenient means of transport. Corinth, therefore, had always
held a high position among the cities of Greece^, though the
military genius of Sparta and the intellectual and political
eminence of Athens secured to those two states the pre-emi-
nence in the best periods of Greek history. But in the decline
of Greece, when she had laid her independence at the feet of
Alexander the Great, the facilities for trade enjoyed by Corinth
gave it the first pla(^ Always devoted to the arts of peace,
in such a degree as to incur the contempt of the Lacedas-

^ Ovid [Afei. v. 407) and Horace {Od. I. 7. •2) call it himaris CorintJms.

^ Cape Malea, now St Angelo, was "to the voyages of ancient times,
what the Cape of Good Hope is to our own." Conybeare and Howson.
Vol. I. eh. xii.

'^ Corinth early founded colonies, of which the most famous were
Syracuse in Sicily, and Corcyra, known to the Italians as Corfu, but still
retaining in Greek its ancient name '^ipKvpa.

INTRODUCTION.

monians^, it wa." free, in the later times of the Greek re-
pubHcs, to devote itself undisturbed to those arts, under the
protection, for the - lost part, of the Macedonian monarchs.
During that period its rise in prosperity was remarkable. It
had always been famou.- for luxury, but now it possessed the
most sumptuous theatres, palaces, temples, in all Greece.
The most ornate of the styles of Greek architecture is known
as the Corintliian. The city excelled in the manufacture of
a peculiarly fine kind of bronze known as Corinthian brass 2.
Destitute of the higher intellectual graces (it seems never,
since the mythic ages, to have produced a single man of
genius) it possessed in a high degree the refinements of
civilization and the elegancies of life. It was regarded as the
" eye ^," the "capital and grace*" of Greece. And when (B.C.
146) it was sacked by Mummius during the last expiring struggle
of Greece for independence, though it was devoted to the gods,
and not allowed to be rebuilt for a century, its ruins became
the "quarry from which the proud patricians who dwelt on
the Esquiline or at Baiae, adorned their villas with marbles,
paintings, and statues^"

The colony (Julia Corinthus) founded here by Julius Caesar
in B.C. 46 soon restored the city to its former greatness. The
site had lost none of its aptitude for commerce. The city rose
rapidly from its ruins. The Roman proconsul of Achaia fixed
his seat there (Acts xviii. 12). Merchants once more, as of old,
found the convenience of the spot for the transport or disposal

^ Plut. Apophth. Lac. Agis son of Archidamus, vi.

^ Some writers have supposed this aes Corinthiaaim to have been
the gold, silver and brass melted down in the conflagration which
followed the taking of the city by Mummius. But this, which seems
intrinsically improbable, is refuted by the fact that the Corinthian brass
was well known before the destruction of Corinth. See note in Valpy's
Edition on the passage quoted below from Florus, and Smith's Dictionary
cf Atitiqtdties.

^ Cxz&xo pro Man. 5. ^ Florus il. 16. i.

^ Stanley, Introduction to ist Corinthiatis, p. 2. Kome, says Strabo
(vill. 6. 23), was filled with the spoils of the sepulchres of Greece, and
especially with the terra cotta vases which were found there. Every tomb,
he adds, was ransacked to obtain them.

INTRODUCTION.

of their wares, and in_the earl^r^dayi of iJieJlamaa^^E^^
Corinth became, as ^f~ord, a bye-word for luxury and vice.
"Non ctrivis homini contingit adire Corinthum^" has passed
into a proverb, which is also found in the Greek language 2,
and which at once points to Corinth as a wonder of the world,
and as a place which no man should dare to visit without an
ample command of money. The worship of Aphrodite, which
had given Corinth an infamous pre-eminence over other cities^,
was restored*, and Corinth once more became a hotbed of
impurity. And though the names of many of its residents
indicate a Roman origin, there can be no doubt that the supple
and astute Greek, who had become a prominent feature of
Roman society even in the capital^, had re-occupied the city,
and gave the tone to the general character of its life. Greek
philosophy was then in its decline, and it is to Greek philosophy
in its decline that we are introduced in the Epistles of St Paul, i
Endless logomachies", personal vanity and rivalries'', a dispo; j
sition to set intellectual above moral considerations^, a general
laxity of manners and morals ^ a preference of individual con-
venience to the general welfare i", a tendency to deny the idea
of a future life, and to give oneself up to unUmited enjoyment
in this^^ appear to have been the chief difficulties with which
St Paul had to contend in planting the Gospel at Corinth.
These were in part the characteristics of Roman society in
general ; but some of the features in the picture are peculiar to
Greece ^^.

1 Horace, Ep. I. 17. 36.

2 Strabo viii. 6. 20. The proverb was applied to Corinth both
before and after the sack by Mummius.

2 The word Corinthian was synonymous with profligacy in ancient
times, as it afterwards, by a classical allusion, became in the days of
the Regency and of George IV. in our own country.

* A thousand priestesses dedicated to her licentious worship existed
at Corinth, and it was the custom to signalise special occasions of
triumph by setting apart fresh victims to this infamous superstition.

^ Juvenal, Sat. III. 76— 78. ^ i Cor. i. 17, ii. 13.

7 ch. iii. 21, iv. 6, 7, v. 6; 2 Cor. x. 12 (according to the received
t^xt), xi. 12.

8 I Cor. V. 2. " v. II, vi. 9, 10. ^* ch. vi. — xiii.
^' ch. XV. ^"•' Especially the three first.

8 INTRODUCTION.

It was to such a city, the highway between Rome and the
East, that the Apostle bent his steps. It was about the close of
the year 51. The time was unusually favourable for his arrival.
Not only would he find the usual concourse of strangers from
all parts of the world, but there was an unusual number of
Jews there at that moment, in consequence of the decree of
Claudius that 'all Jews were to depart from Rome^.' We can
therefore imagine what feelings were in the Apostle's mind as
he entered the Saronic Gulf after his almost fruitless visit to
Athens. On a level piece of rock, 200 feet above the level
of the sea, stood the city itself^ Above it the hill of Acro-
Corinthus, crowned by the walls of the Corinthian citadel, rose
to the height of 1886 feet^. The temples and public buildings
of the city, overlaid with gold, silver, and brass, according to the
custom of the ancient world, met his eye, and whether glittering
in the brilliancy of an Eastern sun, or less splendid in shade,
they had a tale to tell him of superstitions to be encountered,
and men to be turned from the power of Satan unto God. The
hope must have risen strong within him, and was soon to be
converted into certainty*, that God had much people in that
city. And as he landed, and beheld the luxury and pride, riches
in their selfishness, vice in its shameless effrontery, and poverty
in its degradation and neglect, as well as the people of various

••■ Acts xviii. 2. Cf. Suetonius, Claudius, 25. "Judaeos impulsore
Christo (or according to some editions, Chresto) assidue tumultuantes
Roma expulit," where the heathen writer, in his contempt for the Jews
and their sects, has not taken the trouble to ascertain the facts. Chris-
tianity for years afterwards (see Acts xxviii. 21, 22) had failed to create
any strong feeling among the Jews at Rome.

^ Acts xvii. 34. Corinth did not lie immediately on the sea, hut a
little inland (see map). Its ports were Lechaeum and Cenchrea (Rom.
xvi. i), the former on the Western, the latter on the Eastern side of the
Isthmus. The former was connected with the city by the long walls, as
in the case of the Piraeus at Athens. Lechaeum was not more than a
mile and a half from the city ; Cenchrea was about nine miles distant.

^ "Neither the Acropolis of Athens, nor the Larissa of Argos, nor
any of the more celebrated mountain fortresses of Western Europe —
not even Gibraltar — can compare with this gigantic citadel." Col. Mure.
Statius [Thebaid vii. 106) speaks of it as protecting with its shadow
the two seas alternately.

* Acts xviii. 10.

INTRODUCTION.

nationalities who thronged the streets then, as they do still
in all great maritirrie cities, he must have felt that, though he
might stay there long — his visit lasted a year and a half — yet
that there was no time to be lost. He first preached the good
tidings to the chosen people, Jews and proselytes', and was
'pressed in spirit-' as he thought of the unusual opportunity
which was here afforded him. And when, according to their
custom, the Jews reviled his doctrine and refused to listen to
it, he shook out his garment and said, 'Your blood be upon
your own heads. I am clean, from henceforth I will go to the
GentilesV And he kept his word. He was encouraged by an
influential secession from the Jewish community*, headed by
Crispus, the ruler of the synagogue, but he never entered the
synagogue again. In a house ' hard by V he ministered to the
Jews who had attached themselves to him, and to the Gentiles
who came to listen to his words. Under the protection of
Gallio, the proconsul®, who entertained a true Roman contempt
for the Jewish law and all questions arising out of it, he was
allowed to minister in peace for 'many days''.' And thus were
laid the foundations of the Corinthian Church^.

CHAPTER II.

THE CORINTHIAN CHURCH.

I. Its foundation. In the Acts of the Apostles we find that
the system adopted by St Paul" in founding Christian Churches

' Or perhaps even heathens. Actsxviii. 4.

■'' V. 5. '^ V.6. ■* V. 8. ^ v.^j. « V. 14, 17.

^ V. 18. The Authorized Version has 'a good while.'

* For further information about Corinth, see Conybeare and Howson,
Life and Epistles of St Paul, Stanley, Introduction to vst Corinthians,
Smith's Dictionary of Geography, and Leake's JMorea. There are few
remains of antiquity now to be seen at Corinth or the Isthmus. The
seven Doric cohimns figured in Conybeare and Howson's work are all
that_ are left at Corinth, while at the Isthmus, though (see notes on
ch, ix. 24) the outlines of ancient remains may still be traced, it needs
an intimate topographical acquaintance with the spot to find them out.

* We have no acco nt of the method piu'sued by any other Apostle.

INTRODUCTION.

was as follows. Accompanied by one, and as the number of
converts increased, by more than one trustworthy colleague
or disciple, he traversed the particular district he desired to
evangelise, making as long a stay in each city as circumstances
permitted^ The length of his stay usually depended upon
the importance of the city, and its fitness as a centre whence the
influence of the Gospel might spread to distant parts. Thus
Antioch, the capital of Syria, Corinth, the resort, as has been
seen-, of men of various nationalities, and Ephesus, the metro-
polis of Asia Minor, became successively the abode of St Paul
for a lengthened period. The smaller churches he left under
the care of elders, selected from his converts, no doubt on the
principle laid down in the Epistle to Timothy^, that they should
be men who had previously enjoyed a reputation for gravity
and sobriety of life. The condition laid down in the same
Epistle, that they should not have been newly converted'*,
was of course impossible in this early stage of the history of
the community. The more important Churches enjoyed the
Apostle's superintendence for a longer period ; but it was im-
possible, when leaving them, to avoid placing them under the
care of men whose Christian profession was immature. Many
evils thus naturally arose in communities to which the principles
of Christianity were so new. The manner in which these evils
were met by the Apostle is worthy of remark. He gradually
gathered round him a band of men who were familiar with his
teaching and principles of action. When any scandals or diffi-
culties arose, and it was impossible to deal with them in person,
he despatched some of his companions to the place where their
presence was required ^ He gave them instructions how to
deal with the cases that had arisen®, and further enjoined
them to return to him as speedily as possible with a report
of their success or failure''. St Paul followed the same course

■'■ He was frequently driven away by the turbulent conduct of the
Jews, Acts xiii. 8, 50, xiv. 2, 5, xvii. 5, 13, xviii. : 2. ^ Ch. i.

^ I Tim. iii. 7. ■* i Tim. iii. 6.

^ I Cor. iv. 17; 7 Cor. viii. 6, 16, 17, ix. 5.
^ I Tim. i. 3; 2 Tim. iv. i, 2; Tit. i. 5. '2 Cor. vii. 6, 13.

INTRODUCTION.

in Corinth as elsewhere. For a year and a half he stayed
there, and endeavoured to gain for Christianity a hearing
among those who resorted to Corinth from all quarters of the
world. He enjoyed unusual opportunities ; for the protection
of Gallio, and the unpopularity of the Jews with the hetero-
geneous mob of Corinth^, prevented the Jews from raising their
usual disturbances. As we have already seen, a number of
Jews adhered to his teaching, but the majority (ch. xii. 2 ; cf.
also ch. viii. 7, note) of the members of the Church were
Gentiles, and by far the greater number (ch. i. 26) persons of
inferior rank and small intellectual attainments. Among these,
as the proportion of Roman names shews (see i Cor. i. 14, 16,
xvi. 17 ; Rom. xvi. 21—23; Acts xviii. 8, 17), a majority were
of Roman origin, while a smaller number were of Greek
descent.

2. Condition of the Corinthian Church. St Paul left Corinth
in consequence of a determination he had formed to spend the
approaching feast at Jerusalem''^, a determination which possibly
had some connection with the vow under the stress of which
he left Corinth ^ In consequence of the earnest entreaty of
the Ephesians'' that he would give them the benefit of his
presence, he spent three years among them on his return from
Jerusalem ^ But the latter part of his stay was disquieted
by reports of disorders at Corinth^. Certain teachers had
arrived at Corinth, irnbued.wiih Jewish leaning^^ who had

_brauglit^Jettei-j_oL_X£CQmmendation with them from other
Churches*, and who set themselves to undermine the credit

""Hfid~apostolic authority of St PauP, and even, as some have

1 According to the received text, it was the Grccls who beat the ruler
of the synagogue. It is quite possible that the word has been omitted
from some of the best MSS. in Acts xviii. 17, from an idea tliat the
Sosthenes mentioned there was tlie companion of St Paul, and that, if
he were so, he must have been already converted. See note on ch. i. i.
For the opposite view consult Paley, Horae Faulhiae, ist Ep. to the
Corinthians, No. 8, note.

2 Acts xviii. 21. The feast was probably that of Pentecost.
^ Acts xviii. 18. ■* Acts xviii. 20. ^ Acts xx. 3X.
^ I Cor. i. II. ^2 Cor. xi. 22. ^ 2 Cor. iii. i.
^ I Cor. ix. I — 5; 2 Cor. xii. 12, xiii. 3.

12 INTRODUCTION.

gathered from 2 Cor. x. 5, 6, to persuade the Corinthian
Christians to set him at nought altogether. He was a man
of no eloquence, they said\ He was ignorant of the rules of
rhetoric^ He had not even the physique of the orator^. And,
besides this, he was no true Apostle. He had not been among
the disciples of Jesus Himself''. And his conduct conclusively
shewed that he and his companion Barnabas did not possess
an authority co-ordinate with that of the twelve^ His doctrine,
too, was irreconcilable with theirs. He was a renegade Jew.
He had thrown off the yoke of the Jewish law, whereas it
was well known that the original Apostles of the Lord regarded
it as binding^. Such intelligence as this was alarming enough
in itself Teachers like these had already alienated from St
Paul the members of one Church which he had founded". But
the effect at Corinth was infinitely more mischievous. The
whole community had become disorganised. A tendency had
arisen to estimate men by their personal gifts rather than by
their spiritual powers or their Divine commission. Those who
adhered to St Paul's teaching were tempted to throw off their
allegiance to his person, and to transfer it to Apollos, the gifted
Alexandrian teacher, who had visited Corinth after St Paul's
departure ^ Some declared that they followed St Peter, who
was placed by our Lord Himself at the head of the Apostolic
band^ Others protested that they followed no human teacher,
but built their faith on the words of Christ Himself, inter-
preted, most probably, just as suited themselves^". A general
relaxation of discipline followed these dissensions. In their

^ I Cor. i. 17, ii. 4, 5, 13 ; cf. iv. 3, 19.

- t'S'.u^TTjs T(f5 X67y, 2 Cor. xi. 6.

^ 1 Cor. X. 10. * I Cor. ix. i. * i Cor. ix. 5, 6.

® Gal. ii. 7 — 13. '' Gal. i. 6, 7, iii. i, iv. 16.

^ See note on ch. i. 12. ^ ch. i. 12.

^^ Some German writers have endeavoured to shew that the Corinthian
Church was divided into four distinct and clearly defined parties, owning
respectively as their head, St Paul, Apollos, St Peter and Chnst.
Some have gone so far as to describe precisely the views of these several
parties. But even if such defined parties had existed — and this is
rendered very doubtful by i Cor. iv. 6 — we have not sufficient infonn-
ation at our disposal to decide what were the exact tenets of each
school.

INTRODUCTION.

intellectual exaltation the Corinthians had passed over a grave
social scandal in their body without noticed The Holy Com-
munion, by its institution the Feast of Love, had degenerated
into a disorderly general meal, in which the prevalent per-
sonal and social antagonism was manifested in an unseemly
manner^, in which the poor were altogether neglected^, and
in which even drunkenness was allowed to pass unrebuked^
The women threw off their veils in the Christian congregation,
and gave indications of a determination to carry their new-
found liberty so far as to be destructive of womanly modesty
and submissiveness^ Beside this, the spiritual gifts which
God had bestowed upon His Church had been shamefully
misused^ They had become occasions of envy and strife.
Those who had received them considered themselves justified
in looking down upon those common-place Christians who had
them not. And as is invariably the case, pride on the one
hand begat bitterness and jealousy on the other. The misuse, too,
of the spiritual gifts had intruded itself into the congregation.
Men who had received such manifest proofs of the Divine
favour regarded themselves as released from all obligations to
control the exercise of the powers with which they were en-
dowed. They interrupted each other, they exercised their gifts
at improper times, till the aspect of a Christian congregation
was sometimes more suggestive of lunacy than of the sober
self-restraint Christianity was intended to produce''. So far
had the evil of division proceeded that there were not wanting
those who assailed the great cardinal principle of the resurrec-
tion of the dead, and were thus opening the door to the most
grievous excesses^. Such a condition of a community might
well disturb the mind of its founder. St Paul could not leave
Ephesus at present, for a 'great door and effectual' had been
opened to him there ^. But the occasion was urgent and could
not wait for his personal presence. He had already despatched
one of his disciples with instructions to proceed to Corinth

^ ch. V. I, 2. - ch. xi. i8, 19. ^ V. 22.

* V. 21. ^ Z'. 5. ^ ch. xii., xiv. ^ ch. xiv. 23.

* ch. XV. 32 — 34. '' ch. xvi. <.j.

14 INTRODUCTION.

as soon as he had transacted some necessary business in
Macedonia^. But, probably after Timothy's departure, tidings
arrived — if indeed it were not the pressure of his own over-
powering anxiety — which induced the Apostle not to wait for
Timothy's arrival thither^, but to send messengers at once.
Titus, and with him a brother whose name is not given, were
therefore sent direct to Corinth 3, most probably in charge of
the Epistle with which we are now concerned*. Another
reason weighed with St Paul in his determination to write.
Some members of the Corinthian Church had sought informa-
tion from him on certain points^ ({a) The Platonic philosophy,
which had recently invaded the Jewish Church, had placed an
exaggerated value on celibacy, and there were many at Corinth
who were still sincerely attached to St Paul, and desired to
have his opinion^ ((M Another difficulty had also arisen. St
Paul was everywhere impressing on his converts the doctrine of
their freedom from the obligations of the Jewish law. He
went so far as to declare that the Christian was bound by no
external law whatever^. There was nothing, in fact, which in
itself was unlawful to the Christian^. The lawfulness or un-
lawfulness of an act was to be determined by the circumstances
of the case. And the tribunal by which_ these nice points were
to be decided was the conscience of the individual. Such large
principles as these were likely to be misapplied, and, in fact,
they were misapplied. TSome Christians considered themselves
absolved from all obligations whatever. Strong in their con-
tempt for idolatry and idols, they claimed a right to sit at an
idol feast, in the very precincts of the temple itself^. That such
conduct was highly offensive or dangerous to others was to
them a matter of no moment. If those who were scrupulous

^ Acts xix. 11; I Cor. iv. 17, xvi. 10. ^ See note on ch. xvi. 10.

3 2 Cor. ii. 13, viii. 6, 16 — 18, 12, 23, xii. 18.

•* See 2 Cor. vii. 6 — 15, where the arrival of the first Epistle is con-
nected with that of Titus. The obedience and fear and trembling with
which he was received is not only closely connected with the effect pro-
duced by the Epistle, but is scarcely intelligible without it.

^ ch. vii. I. s ch. vii. ^ Rom. vi. 14, vii. 14, iv. 6, viii. 2.

** ch. vi. 12, x. 23. ® ch. viii. ro.

INTRODUCTION. 15

about eating meats offered to idols shunned their company as
that of men guilty of gross and open apostacy, they ridiculed
their narrow-mindedness. If others were tempted by the license
they claimed to relapse into idolatry, they considered it to be
no concern of theirs \ And their abuse of Christian liberty
and of the principles the Apostle had laid down, did but add
to the confusion already existing in the Corinthian Church.
{c) There were sundry minor questions on which St Paul's
opinion was asked. The chief of these was a difficulty which
had arisen out of an expression of his, in an epistle now lost, in
which he bade them " not to company with fornicators 2." In
the heathen world, and in Corinth especially, such a command,
if literally carried out, would involve an almost entire cessation
of intercourse with the heathen. It was necessary to decide
these questions at once, and so to give free course to the Chris-
tian life of the Corinthian Church.

CHAPTER III.

DATE, PLACE OF WRITING, CHARACTER AND GENUINENESS
OF THE EPISTLE.

I. Date and Place of Waiting. It was to the state of affairs
described in the preceding chapter that the Apostle addressed
himself in the Epistle under our consideration. In the spring of
the year 57, before his departure from Ephesus for Macedonia,
he wrote to his Corinthian converts. The subscription to this
Epistle in the A. V. states it to have been written at Philippi.
This mistake is due to a mistranslation of ch. xvi. 5. See note
there. Calvin remarks further that the salutation in ch. xvi. 19
is not from the Churches of Macedonia, but of Asia IMinor.
Aquila and Priscilla, too (Acts xviii. 2, 18, 26; cf. i Cor. xvi. 19),
appear to have taken up their abode at Ephesus. If, in conclu-
sion, we compare the narrative in Acts xx. with i Cor. xvi.

1 Ibid. "^ ch. V. 9.

r6 INTRODUCTION.

5, 8, we can have little doubt that the Epistle was written at
Ephesus,

2. Character of the Epistle. No Epistles give us so clear
an insight into the character of St Paul as the two Epistles to
the Corinthians \ Beside the deep and fervent love for God
and man, and for the object of his preaching, Jesus Christ,
both God and Man, visible in all his Epistles, we have in these
Epistles the most remarkable individual characteristics. A large
portion of the first Epistle is occupied with personal matters.
In the first four chapters ^he Apostle deals with the divisions
in the Corinthian Church, and these divisions, as we have
seen, were caused by the intrigues of those who sought to
disparage his qualifications and Apostolic authority. The
character, therefore, of his preaching, the source of its in-
spiration, the nature of his work, the sacrifices he made for
the Gospel's sake as a proof of his sincerity, are subjects
which take up a large part of the earlier portion of the
Epistle. Again, in the ninth chapter, when he is about to
refer once more to his own practice, he suddenly remembers
that that very practice has been turned into a pretext for
denying his Apostolic commission, and he enters into an
animated defence of it. Some of the most marked character-
istics of St Paul's style, as revealing to us the nature of the
man, are to be found in the Second Epistle. Such are the
impassioned vehemence of his self-vindication, his deep anxiety
and affection for his converts, the sternness which contends
with his love, his sudden deflections from the main argument
as some subsidiary idea or illustration occurs to him, the
irony mingled with his rebukes, peculiarities which reach their
climax in that Epistle. But in this, specimens of these pecu-
liarities are to be found. There is a striking instance of some
of them in ch. iv. 8 — 13, and in ch. ix. i. But for eloquence of
the highest order, such as is displayed in the magnificent
panegyric on love in ch. xiii., no Epistle can compare with this.
And there is no passage in any other Epistle which for depth
of spiritual insight, fehcity of illustration and force of argument

1 See Conybeare and Howson, Vol. 11. p. 28.

INTRODUCTION. 17

combined, approaches the passage in which the doctrine of
the Resurrection is at once defended and developed. One
particular faculty, the shrewd common-sense of St Paul, which
has received far less attention than it deserves, is more plainly
manifested in this Epistle than any other. A very large por-
tion of the Epistle is taken up with practical matters. It is
"Christianity applied to the details of ordinary life\" And
no one can have read the part of the Epistle which extends
from ch. v. to ch. xiv. inclusive, without being struck with the
keenness of the Apostle's discrimination, which sends him at
once to the root of the matter, and enables him to decide
on the broadest and most intelligible ground what is per-
missible to the Christian, and what notr Witness his decisive
condemnation of the incestuous person, "ch. v. i — 5, and of
fornication, ch. vi. 12 — 20, as well as the basis on which they
rest. Observe the way in which he deals with the question of
marriage in ch. vii., and, above all, with the delicate and diffi-
cult case when the one party has been converted to Christianity,
and the other has not {vv. 12 — 17). Observe the broad dis-
tinction he draws between the lawfulness of a thing in itself,
and its permissibility in all cases, in the discussion of the
question of meats offered in sacrifice to idols (chapter viii. and
X.), as well as the calm decision with which he rules (in ch.
xiv.) that supernatural gifts need as much unselfishness and
discretion in their use as those which come to men in the
ordinary course. It is characteristics like these which mark
the Apostle off as a man sui geticris, and while they often add
tenfold to the difficulty of understanding him, have given to
his writings a conspicuous place, even in the New Testament
itself

3. Ge7iuine7iess. It is to their remarkable originality, as
well as the fact that they obviously arose out of the state of
the Corinthian Church immediately after its foundation, that
these Epistles owe the fact that, with one or two others, their
genuineness has never been seriously disputed. It would be
impossible for a forger, especially in an age when the writing

^ Robertson, Lectures on the Corinthians.

INTRODUCTION.

of fiction had not been reduced to a system, to have invented
an Epistle so abounding in local and personal allusions, and
to affairs of immediate moment, without hopelessly entangling
himself in contradictions. And these two Epistles also possess
a testimony to their authenticity which no other book, even of
the New Testament, enjoys. Whereas most ancient writings
are identified by some allusion or quotation in a writer three or
four centuries later than their author, a chain of testimony
from the very first establishes the fact that this Epistle, in
the form in which it has come down to us, proceeds from the
hand of St Paul. Our first witness is Clement of Rome, the
friend and companion of St Paul (Phil. iv. 3), and afterwards^
Bishop of Rome. About the year 97 (though some would place
it as early as 68), forty years after this Epistle was written,
and during the troubles which befel the Christians in the reign
of Domitian, Clement wrote to the Corinthians in reference to
some disputes which had arisen there of the same kind as
those of which St Paul had complained. This Epistle of
Clement possessed high authority, and was often bound up
with the New Testament and read in church^. In it he thus
writes, " Take into your hands the Epistle of the blessed Paul,
the Apostle. What did he first write to you in the beginning
of the Gospel ? Of a truth he enjoined you spiritually concern-
ing himself and Cephas and Apollos, because even then you
had begun to shew partialities^." Polycarp, again, the disciple of
St John, quotes i Cor. vi. 2 as the words of St Paul*. In the
shorter Greek edition of the Epistles of Ignatius, who was
Bishop of Antioch, and had been known to the Apostles^,
there are many quotations from this Epistle, though its author
is not named ^. Irenaeus, the disciple of Polycarp^, and of
others who had seen the Apostles^, not only quotes this Epistle

1 Euseb. Eccl. Hist. in. 4.

2 Ibid. III. 16. It is found in the famous Alexandrian MS. of the
N.T., one-of the oldest still existing.

2 Clement, ^st Ep. to the Coi-iiit/iiatts, ch. 47.

4 Epistle to the Fhilippiajis, ch. xi. ^ Eus. Eccl. Hist. III. 12.

^ The genuineness of this edition is, however, denied by some.

7 Against Heresies, III. 3. 4. ^ Ibid. IV. 32. i.

INTRODUCTION. 19

as the work of St Paul, but mentions it as having been written
to the Corinthians ^ After his time it is needless to multiply
quotations. At the close of the second or the beginning of
the third century, Tertullian, a learned and able writer, not only
quotes it but devotes a considerable part of his Treatise against
Marcion to an analysis of its contents, and from that time
onward it has unhesitatingly been accepted as the work of
the Apostle St Paul, and as one of the canonical writings of the
Church.

CHAPTER IV.

DOCTRINE OF THE RESURRECTION.

There is no other passage in the New Testament which
treats of the Christian doctrine of the Resurrection with such
force and fulness as the fifteenth chapter of this Epistle. This
doctrine is the keystone of the Gospel arch, and formed, as we
learn from the first record of the proceedings of the Christian
Church, the chief feature in the preaching of its first Apostles.
They 'gave witness' of the Resurrection of the Lord 'with
great power^'; they grieved the Sadducees by 'teaching through
Jesus the Resurrection of the dead^'; they regarded themselves
as specially concerned to be 'witnesses of the Resurrection*.'
It was evidently the leading feature in the teaching of St Paul.
In his sermon at Athens he preached 'Jesus and the Resurrec-
tion^' And when, years afterwards, he stood to answer for his
heresies at a tribunal of his fellow-countrymen, his first remark
was ' of the hope and Resurrection of the dead am I called in
question^.' We are therefore prepared to find him laying
especial stress upon this doctrine. We shall not be surprised
to find him preferring it to all others. It is to him the artimlus

^ Book III. Against Heresies, 11. 9; 18. 2. In V. 7. i he calls it the
First Epistle to the Corinthians.
^ Acts iv. 33. ^ Acts iv. 2. * Acts i. 22.

^ Acts xvii. 18. ® Acts xxiii. 6.

INTRODUCTION.

stantis attt cadentis ecclesiae. Without it there is no Christianity^,
no dehverance from sin ^, no future life 3. To deny it is to give the
lie to all his preaching*. And therefore he takes especial care
to bear witness to \!a&fact.

I. His words on this point are well worthy of study, for upon
the fact of the Resurrection depends not only the whole doctrinal
system of Christianity, but the whole question of the credibility
of the Gospel History. An acute writer has lately observed
that the whole question of miracles stands or falls with the
capital miracle of the Resurrection of Christ^ If that miracle
be once conceded, it is but splitting straws to discuss the
possibility or probability of minor miracles. If it be denied,
with it goes the whole claim of Christ to be considered in any
special or peculiar sense the Son of God. We are therefore
forced to give marked attention to what was very probably the
first written account we have of the Resurrection of Christ''.
And here we may remark (i) the fearless tone of the Apostle''.
There is, as Robertson has observed, the "ring of truth" about
the whole chapter^. There is no hesitation, no half-hearted-
ness. The language is not that of a man who says " I hope" or
" I believe," but ''I know that my Redeemer liveth, and that He
shall stand at the latter day upon the earth".' We may observe
further (2) the time when the Apostle was writing. It was about
twenty-five years after the Resurrection i". There were plenty
of witnesses still alive who could be interrogated about what
they themselves had seen and heard. Nor was there any diffi-
culty in the investigation. Jerusalem was by no means difficult
of access from Corinth, and abundant opportunity existed for
disproving the assertions of the Apostle if such disproof were
possible. Lastly observe (3) the nature of the testimony.
Instead of being vague and confused, it is definite and precise.

.1 Ch. XV. 14. ^ f. 17. '^ V. 18. * V. 15.

s Ecce Homo, p. 10 (4th edition).

^ Unless we suppose the Gospels of St Matthew and St Luke to
have been already written. See notes on ch. xi. 23, xv. 3.

7 Ch. XV. 1—20, 30—34-

8 Lect. XXVIII. on the Epistles to the Corinthians.

^ Job xix. 25. ^" See note on ch. xv. 15.

INTRODUCTION.

Names of living men are given ^, men who had themselves
publicly stated that they had eaten and drunk with Jesus after
He had risen from the dead^. Occasions are mentioned, and
the greater part of five hundred persons are stated to be still
living, who saw the fact with their own eyes^. No clearer
evidence could be given that, as the Apostle said on another
occasion, this thing ' was not done in a corner^'

II, We may remark next on the mode of the Resurrection.
Christ, we are told, is the last Ada>ir\ a second progenitor,
that is, of mankind. A new and grander humanity is intro-
duced into the world by Him. Its law of operation is spiritual,
not natural*^ ; that is to say, it comes into the world not in the
ordinary course of nature, but by means which are above and
beyond that course'^. The means whereby the first rudiments
of the manhood which is from above is communicated to man is
faith^, that is, the practical acknowledgment of the facts of the
unseen spiritual universe^. It saves man by the gradual incor-
poration into his very nature of that spiritual humanity which is
given to the world by Christ^". And if this process be in full
operation at death, if the humanity of Christ be then dwelling in
man, if he have 'the earnest of the Spirit ^\' through Whom
that humanity is imparted^^, his resurrection is secured^^. His
body then is as a seed planted in the ground. It contains
within it the principle of an imperishable life, a principle which
at the end of a period of any length soever, will assert its power.
But not at once^*. For (i)"the literal resurrection is but a develop-

^ Ch. XV. 5, 7. - Acts X. 41. ' ch. xv. 6.

* Acts xxvi. 26. ® Ch. XV. 45.

fi St John i. 13, iii. 5; i Cor. ii. 4, 5, xv. 50; Tit. iii. 5, 6; James
i. 18; I Pet. i. 23.

^ St John iii. 3; i Cor. xv. 47; 1 Cor. v. 17; Gal. vi. 15; Heb.
vii. 16.

8 St John iii. 16 — iS, vi. 40, 47; Rom. iii. 25; i Cor. xv. i, 2, &c.

9 Heb. xi. I. ^"^ St Matt. xiii. 33; St John vi. 53 — 60, xiv. 23,
xvii. 23; Rom. vi. 5, 6 ; Gal. ii. 20, &c.

11 2 Cor. i. 22 ; Eph. i. 13, 14.

12 St John iii. 5, 6, 8; Rom. v. 5, viii. i — 17; 1 Cor. vi. 19; Gal.
iv. 6, 7; Eph. ii. 22 ; Phil. i. 19; Tit. iii. 5 (Greek) ; i John iv. 13.

^^ St John vi. 54; Rom. viii. n ; i Cor. xv. 37, 38, 42, 43, 44, 52 — 54.
^* I Cor. XV. 28.

INTRODUCTION.

merit of the spiritual." It is from "spiritual goodness" that we
can "infer future glory^." The spiritual life must manifest its
presence here in antagonism to all that is evil and base, in
sympathy and in active cooperation with all that is great and
glorious and like Christ, if it is to assert its power hereafter in
victory over the grave. And (2), this great conflict, necessary in
the world as well as in every individual soul, must have been
fought out, not merely in the individual but in the race,
before that victory is obtained. The natural life in the world
at large, as in the individual, must precede, and eventually
be 'swallowed up' by the spiritual^ All that 'opposeth and
exalteth itself against the kingdom of righteousness must
be brought into captivity before the spiritual principle can have
its perfect working^ Even death itself must cease to be'*. And
then the power from on high will transform our body of
corruption into a spiritual machine of vast and exalted powers^.
As the germ of life of the future plant is contained in the
seed planted in the ground, so there will be a link of connec-
tion betw^een the new body and the old". As the same germ,
by the law of its being, attracts to itself material particles
suitable to its needs as it unfolds ta its full perfection, so
will it be with the spirit of man after the Resurrection^. But
the transformation will involve no loss, except of what is
known and felt to be a hindrance and a burden*. The
new body will be a development of, not a substitute for, the old.
'This corruptible' will 'put on incorruption' and 'this mortal'
will 'put on immortality^.' We shall not 'be unclothed, but
clothed upon, that mortality may be swallowed up of life ^''.' And
this wondrous change will be due to the fact that Christ, in His
new and glorified humanity, dwells in the hearts of those who
are united to Him by faith. He will ' quicken our mortal bodies,

1 Robertson, Lecture XLiii. on Epistles to the Corinthians.

^ I Cor. XV. 46, 53, 54 ; 2 Cor. v. 4. ^ i Cor. xv. 25. * i Cor. xv. 26.

5 I Cor. XV. 42 — 44, 53; 2 Cor. v. i — 4; Phil. iii. 21; Col. iii. 4;
r John iii. 2; Rev. i. 13 — 16.

^ I Cor. XV. 36 — 38, 42 — 44. ^ I Cor. xv. 38. See note.

8 Rom. viii. 23; 2 Cor. v. 2, 4. ^ i Cor. xv. 53.

^^ 2 Cor. v. 4.

INTRODUCTION.

071 account of His Spirit that dwells in them.' ' If Christ be in
you, the body is dead because of sin, but the spirit is life,
because of righteousness'^,^ that is, His Righteousness, appro-
priated and inwrought in us by faith. * If we have been planted
together in the likeness of His death, we shall be also in the
likeness of His Resurrection"': 'for as in Adam all die, even so
in Christ shall all be made alive^.' And that because 'whoso
eateth My Flesh and drinketh My Blood,' whoso assimilates
and makes his own by taking it into himself the new and
Divine Manhood of the Son of God, ^ hath eternal life, and I
will raise him up at the Last Day '.■*

CHAPTER V.

ANALYSIS OF THE EPISTLE.

Part I. The Divisions in the Corinthian Church.
Ch. L— IV.

Section i. Salutation and Introduction, i. i — 9.

(a) The persons addressed i, 1.

{B) Salutation of grace and peace 3.

(7) Thanksgiving for the mercies vouchsafed to the

Corinthian Church 4 — 9.

Section 1. Rebuke of the Divisions in the Corinthian Church,
i. 10 — 17.

(a) Exhortation to unity 10.

(/3) Reason for this exhortation. Report concerning the

divisions at Corinth 11, 12.

(7) Christ, not Paul, the centre of the Christian system 13 — 17.

Section 3. God's message not intended to flatter the pride of man,
i. 17—24-

(a) The preaching of the Cross intended to destroy

men's confidence in their own wisdom 1 7 — 2 1.

(/3) Therefore it would of course disappoint men's na-
tural ideas of power or wisdom among Jews or
Gentiles 22, 23.

(7) Yet to those who can appreciate it, the doctrine of
the Cross can prove to be both power and
wisdom 24.

1 Rom. viii. 10. ^ Rom. vi. 5.

^ I Cor. XV. 22. * St John vi. 54.

24 INTRODUCTION.

(5) And this because God is so infinitely above man
that the least (evidence of His greatness is far
above man's highest efforts 25.

(e) The character of the first converts to Christianity

regarded as a witness to this truth 25 — 29.

(f) Christ the true source of all excellence 30, 31.

Section 4. The wisdom of the Gospel discernible by the spiritual
faculties alone, ii. i — 16.

(a) St Paul eschewed all human wisdom, that God

might have all the glory i — 5.

(|3) Not that he had no wisdom to impart, but it was
wisdom of a different character from that of
man 6 — 8.

(7) For it came by the revelation of God's Spirit 9, 10.

(5) Who had perfect means of knowing what He re-
vealed II.

(e) This is the Spirit the Christian teachers have re-
ceived and by Whose influence they speak 12, 13.

(i") The man who does not raise himself above this life
has no faculty wherewith to apprehend these
things 14.

[yj) It belongs alone to the man who possesses spiritual

faculties, has the Mind of Christ 15 16.

Setiion 5. The partizanship of the Corinthians a hindrance to
spiritual progress, iii. i — 4.
(a) The Corinthians were incapable of entering into

this spiritual wisdom i, 2.

(P) Because they looked at the man, not at his message 3, 4.

Section 6. Christian Ministers only labourers of more or less
efficiency, the substantial work being God's, iii. 5 — 23.

(a) Men are but instruments, God the efficient cause ... 5 — 8.

(|3) Man's duty is to build properly on the true foun-
dation, Jesus Christ 10 — 15.

(7) Responsibility incurred by those who undertake to

teach in the Church 16, 17.

(5) Need for them to renounce the wisdom of this world 18 — 20.

(e) Conclusion, 'Let no man glory in men,' for all

things are God's 22, 23.

Section 7. The true estimation of Christ's ministers, and the true
criterion of their work, iv. i — 7.
(a) Christian teachers, as ' ministers of Christ, and
stewards of the mysteries of God,' outside the

sphere of human judgments i — 5.

(B) St Paul desires to put down personal rivalries in

the Church 6, 7.

INTRODUCTION. 25

Section 8. Contrast between the Corinthian teachers and St Paul,
iv. 8 — 21.
(a) The Corinthians enjoy all the temporal benefits of

the Gospel, St Paul bears all the burden 8 — 13.

{^^ St Paul's object to lead the Corinthians into con-
formity to the Gospel 14 — 17.

(7) He will use severity for this end, if other means fail i8 — 21.

Part II. Moral Disorders in the Corinthian Church.
Ch. v.— VII.

Section i. The case of the Incestuous Person, v. i — 8.

(a) The offender to be expelled i — 5-

(/3) Reason : because the leaven of evil sunders men

from Christ 6 — S.

Section 1. Application of the same principle to offenders generally,
v. 9-13.
(a) The duty of refusing to hold intercourse with
offenders to be confined to those within the

Church 9— II.

((3) Because those only who are within the Church are

within the sphere of its judgment 12, 13.

Section 3. The way to settle disputes in the Christian Church, vi.
I — II.
(a) The sin of going to law in the heathen courts re-
buked I — 7-

(j3) The graver crimes which led to such lawsuits re-
buked 8 -II.

Section 4. The guilt of the Fornicator, vi. 12 — 20.

(a) General principle. The lawfulness of all actions
in themselves. Limitation (i) that they must not
injure others, (2) that they must not interfere

with our mastery over ourselves 12.

(^) Practical application 13 — 20.

(i) Comparative unimportance of questions con-
cerning food 13.

(2) Immense importance of the question of for-
nication 13 — 20.

[a) Because fornication is a violation of the

fundamental laws of the human body... 13.
(!}) Because the body was created for and

redeemed by Christ 13, 14.

(f) Consequently fornication violates the union
between God and the body He has
created for Himself 15 — 17.

INTRODUCTION.

(d) Therefore the sin of fornication has a

special guilt of its own i8.

M Aggravated by the fact that Christ has

made the body the temple of His Spirit 19, 20.

Seciion 5. Advice concerning Marriage and Celibacy, vii. i — 9.
(a) General principle. Celibacy the state preferable in
itself, marriage the more necessary under ex-
isting circumstances 1,2 — 9.

(jS) Duties of married persons 3 — 5.

Section 6. Mutual obligations of Married Persons, vii. 10 — 16.

(a) General instruction. Married persons not to live
apart or to contract second marriages during
the lifetime of their former partners 10 — 14.

(;8) Modification under special circumstances, where one
party is converted to Christianity while the other
remains in heathenism 15, 16.

Scctioji 7. Christianity not intended to revolutionize the relations
between the believer and society, vii. 17 — 24.

Extension of the above principle generally i7) 24.

Special application

(a) to Jews and Gentiles 18, 19.

(/3) to slaves 20 — 23.

Section 8. General instructions concerning the marriage of Virgins,
vii. 25 — 28.

(a) Celibacy preferable, marriage allowable 25 — 28.

(/3) Marriage to be contracted in a spirit of self-denial 29 — 31.
(7) For marriage tends to produce care, and care is alien

to the spirit of the Gospel 32- — 35.

(5) The duty of a father towards his daughter 36 — 38.

Section 9. Second marriage of women, vii. 39, 40. Permitted but
not advised.

Part III. Social and Ecclesiastical Disorders in the
Corinthian Church. Ch. VIII.— XIV.

Division i. The question of meats offered in sacrifice to idols.

viii. — xi. I.
Section i. The question discussed, viii.

(a) To be settled rather by love than knowledge i — 3.

(/3) The enlightened Christian knows that an idol is

really nothing 4 — ^•

(7) But all are not equally enlightened 7.

(5j The question being in itself indifferent, we are
bound to consider what are likely to be the
rc-W/j of our conduct 8—13.

INTRODUCTION. 27

Seclion 1 (parenthetical). St Paul's defence of his Apostolic au-
thority, ix. I — 14.
This authority, and his right to receive maintenance at the hands of
the Church, having been questioned (v. i, 4 — 6), St Paul shews :
(a) That the Corinthian Church is itself a standing

guarantee of his Apostleship 2.

{/3) Three illustrations of his right to maintenance by

the Church (see notes) 7.

(7) The principle further illustrated from the Law 8 — 10.

(5) Spiritual benefits deserve at least temporal recom-
pense It.

(e) The principle has been conceded in the case of

others 11.

(f) Further illustrations from the temple service 13, 14.

Section 3. (Return to main argument, see end of ch. viii.). St
Paul's own use of his Christian liberty is restrained by the
thought of the needs of others, ix. 15 — 23.
(a) This was his object in preaching the Gospel without

charge 15 — iS.

(/3) His practice being to ignore self for the profit of others 19 — 23

Section 4. Exhortation to self- restraint, ix. 24—27.

(a) All need self-restraint in the Christian course 24, 25.

(/3) St Paul himself finds it no easy task 26, 27.

Section 5. Example of Israel a warning to Christians, x. i — 14.
(a) In spite of great privileges, want of self-restraint was
fatal to the majority of the Israelites in their

pilgrimage i — 10.

(3) Christians must take heed by their example 11 — 14.

Section 6. The danger of eating meats offered to idols shewn from
the example of sacrificial feasts in general, x. 15 — 22.

(a) Eating at the Lord's Table brings a man into com-
munion with Christ 15 — 17

(/3) The same principle applied to Jewish sacrificial meals 18.

(7) The idol is itself nothing, but its worship involves
the recognition as divine of other beings than
God 19, 10.

(S) We must either decide for God or His enemies,

we cannot have fellowship with both 21, 22.

Section 7. Practical directions on the subject, x. 23 — xi. i.

The principle (ch. vi. 12) being restated in v. 23, it follows :

(a) That we are to aim at the profit of others, not our

own 24.

(,3) That we need have no scruples of our own on the

point 25 — 27.

(7) But that we are to respect the scruples of others ... 28.

28 INTRODUCTION.

(5) Not that they have a right to lay down principles of

action for us 29, 30.

(e) But that we are bound in all things to seek God's

glory and the edification of our neighbour 31 — xi. i.

Division 2. The conduct and dress of women at the Public
Services of the Church, xi. 2 — 16.

(a) God's order in the world 3.

(/3) Men should be uncovered, women covered in the

congregation 4 — 6.

(7) Reason. The covering in the congregation the sign

of being under authority while there 7 — 12.

(5) Argument from sense of natural fitness i^ — 15.

(e) Argument from the custom of the Churches 16.

Division 3. Disorders at the Lord's Supper, xi. 17 — 34.
(a) Divisions, self-assertion, and disorder in the congre-
gation 1 7 — 22.

(/3) Institution of the Lord's Supper 23 — 26.

(7) Manner in which it should be observed 27 — 34.

Division 4. Abuse of Spiritual Gifts, xii. — xiv.
Section r. Their origin and character, xii. i— 11.

(a) How to discern their nature i — 3.

(;8) The Spirit the same, his operations manifold, their

object the profit of the Church 4 — 1 1.

Section 2. Comparison of the unity of the body, and the unity of
the Church, xii. 12 — 31.
(a) Analogy between the body and the Church, each

being made up of many members, yet being one

organized whole 12 — 14.

(/3) Absurdity of setting up separate interests in the

body 15 — 21.

(7) Each member of the body possesses its own proper

gifts, and receives its due share of honour 22 — 26.

(5) Application of these principles to the Christian

Church 27 — 3 1 .

Section 3. The excellencies of Love, xii. 31 — xiii. 13.

(a) Importance of love xii. 31 — xiii. 3.

{/3) Character of love 4 — 7.

(7) Permanence of love 8 — 13.

Section 4. Superiority of the gift of prophecy to that of tongues, xiv.
1—25.
(a) Prophecy superior to the gift of tongues, in that it

is a means of edification i — 5.

(3) Reason. Unknown tongues not understood in the

congregation 6 — 19.

INTRODUCTION. 29

(y) The result of their public use, confusion instead of

edification 20 — 23.

(0) The opposite result produced by prophecy 24, 25.

Scc'/ion 5. Regulations to insure decency and order, xiv. 26 — 40.

(a) Rebuke of self-assertion 26.

(/SJ Rules for the use of tongues 27, 28.

(7) For prophecy 29 — 3'..

(5) Laid down because spiritual gifts should be under

the rule of right reason 32, 33.

(f) The public ministrations of women forbidden 34 — 3'').

(f) Exhortation to obedience and order 37 — 40.

Part IV. Doctrine of the Resurrection. Cir. XV.

Sfction I. Establishment of the fact, xv. i — 11.

(a) It formed part of St Paul's preaching 1 — 4,

(/3) It was testified to by sundry well-known eye-
witnesses 5 — 7.

(7) St Paul himself, whatever his Apostolic claims, had

seen the Risen Lord 8.

Section 2. The Resurrection of Christ the foundation of all Chris-
tianity, XV. 12 — rg.
(rt) The resurrection of other men depends entirely

upon it 12 — 14.

(/3) To deny it is to destroy the credit of the Christian

ministry 15 •

(7) As well as Christian faith, and hope, and deliver-
ance from sin 16 — 19.

Section 3. The place of the Resurrection of Christ in the scheme
of Redemption, xv. 20 — 28.
(a) The Resurrection of Christ the first-fruits of Ills

Work 20.

(/3) For as man was the instrument of cur death, so man

was destined to be the instrument of our life ... 2r, 22.
(7) In the Divine order, Christ must precede His

members 23.

(5) And reduce, as Mediator, all that opposes God into

submission to Himself 25 — 27

(c) In order that He may finally deliver up the

Kingdom to the Father, and God may be all in

all 24, 27, 28.

Sfiiion 4. Argument from the lives of believers, xv. 29 — 34.

(a) Those who are baptized for the dead 29.

(ji) Those who undergo suffering for Christ's sake 30 — 32.

(7) Danger of a contrary doctrine leading to a re-
laxation of morals ' 3.^' 34-

t. COR.

3

30 INTRODUCTION.

Section 5. Manner of the Resurrection, xv. 35 — 53.

(a) Analogy of the seed : (i) it rises again j (2) there

are different kinds of seeds 35 — 38.

(/3) Tliere are various ,"■<?««-« in animal life 39.

(7) There are diversities among the heavenly bodies ... 40, 41.
(5) Therefore there will be (i) diversity, (2) change in

the Resurrection bodies 41 — 44.

(e) The change will be from the natural to the spiritual,

through Christ the life-giving spirit 44, 45.

(f) Priority of the natural to the spiritual 46 — 49.

(77) The change consists in the translation of corruption

into incorruption 50 — 53.

Section 6. Result of the Resurrection, — Victory, xv. 54 — 58.

(a) The believer's victory over death 54 — 57.

(/3) Christian exertion in this life not thrown away 58.

Part V. Sundry Practical Directions. Conclusion.
Ch. XVI.

(a) Directions concerning the Collection i — 4.

(/3) Information concerning St Paul's impending visit... 5 — 9.

(7) Concerning Timothy and Apollos 10 — 12.

(5) Exhortation to earnestness and love 13, 14.

(e) Concerning Stephanas and his companions 15 — 18.

(f) Salutations 19 — 21

(7/) Solemn warning 22.

{6) Benediction 23, 24.

I. CORINTHIANS.

Ch. I. I — 9. Salutation and Introduction.

PAUL, called to be an apostle of Jesus Christ through the 1
will of God, and Sosthenes our brother, unto the i
church of God which is at Corinth, to them that are
sanctified in Christ Jesus, called to be saints, with all that in

Ch. I. 1 — «>. Salutation and Introduction.

1. called to be an apostle ofjestts Christ through the zvill of Cod^^ S t Paul
here as elsewhere asserts his Divine commission. This was necessary
because a party had arisen which was inclined to dispute it. We read
in the Epistle to the Galatians of the 'false brethren unawares brought
in ' whose doctrine he was compelled to withstand and to assert the
Divine origin of his own; and in the second Epistle to the Corinthians
we find many allusions to those who rejected his authority, as in ch. iii. i,
V. 12, X. 2, 7, 10, and the whole of chapters xi. and xii. They no doubt
laid much stress on the fact that St Paul had not received the call of
Christ as the Twelve had (see notes on ch. ix.), and also on the different
complexion his doctrine, though the same, necessarily bore, from the fact
that it was mainly addressed to Gentiles and not to Jews. It is worthy
of remark that in the two Epistles to the Thessalonians, written before
the controversy arose, no such clause is found, while after the commence-
ment of the dispute the words or some equivalent to them are only
absent from one epistle addressed to a church.

Sosthenes our brother'\ Literally, the brother. He was probably not
the Sosthenes mentioned in Acts xviii. 17, who was an opponent of the
faith, but some one well known to the churches in the Apostolic age.

2. to them that are sanctified in Christ Jestis'] Literally, to them that
have been sanctified. The word here rendered sanctify means (i) to
consecrate to the service of the Deity, and hence (2) to purify, make
holy. The word here partakes of both senses. Those who have become
united to Christ by faith have not only been dedicated to Him, but have
been made partakers of His holiness by their participation in the Life
that is in Him. But such persons were by no means as yet free from
actual sin, as chapters v., vi., viii., xi. conclusively prove. "The Church
ot Christ, abstractedly and invisibly, is a kingdom where no evil is ; in
the concrete, and actually, it is the Church of Corinth, Rome, or

3—2

32 I. CORINTHIANS, I. [vv. 3—5.

every place call upon the name of Jesus Christ our Lord,

3 both theirs and ours : grace be unto you, and peace, from
God our Father, 2Sidifrom the Lord Jesus Christ.

4 I thank my God always on your behalf, for the grace of

5 God which is given you by Jesus Christ ; that in every thing

England, tainted with impurity. And yet, just as the mudded Rhone is
really the Rhone and not mud and the Rhone, so there are not two
churches, the Church of Corinth and the false church within it, but one
visible Church, in which the invisible lies concealed." Robertson, On
the Corinthians, Lect. II.

called to be saints] Literally, called saints — because the faculty of
saintliness, if not actual saintliness itself, had been communicated to
every member of the Church. The only difference between 'saints'
and 'them that are sanctified' is that the latter expression has reference
to a past act of God's mercy, the former to the present condition of
those who have benefited from it.

with all that in every place call upon the name of fesus Christ our
Lord] The Epistle, which dealt with so many and such weighty truths,
was not to be treasured up as the peculiar heritage of the Corinthian
Church, but was to be regarded as the common possession of the imi-
versal Church of Christ. Or perhaps it is better, with Olshausen, to
regard the Apostle as reminding the Corinthians that they form only a
part, and that but a small one, of the whole Church of Christ, a considera-
tion which their self-satisfaction was leading them to forget.

3. grace be tmfo you, and peace, from God our Father, and ixovn. the Lord
yesics Christ] The close association of these words — for the preposition
is not repeated twice — has been held to imply the oneness of substance
of the Father and the Son. It is also remarkable that the grace and
peace are said to come from our Lord Jesus Christ equally with the
Father. The same formula is to be found in the greeting of every
epistle. But the most remarkable instance of this form of speech is
certainly that in i Thess. iii. 11 and 2 Thess. ii. 16, 17, where the
Father and the Son stand together as nominatives to a verb in the
singular. Grace is here used in the signification of favour, kindness,
rather than in the usual theological signification of Divine assistance.
The Apostle is speaking of that Divine favour in the sunshine of which
the believer is privileged to dwell, and which produces peace of mind as
its natural effect. For it is a cardinal point of his teaching that ' there
is henceforth no condemnation to them that are in Christ Jesus, who
walk not after the flesh, but after the Spirit.' It is to be remembered
that our word grace is derived from the Latin _^ri;7^/i:7, the original signifi-
cation of which is favour, kindness.

4. the grace of God which is given you by ycsus Christ] Rather,
perhaps, the favour of God which is given you in Jesus Christ. "We
are to conceive of Jesus Christ as filled with grace and as pouring it out
upon the human race" (Olshausen). Or rather perhaps. All gifts are the
result not of our merit, but God's good-will, and are not only given to
us by Jesus Christ, but are results of His indwelling in the soul.

vv. 6—9.] I. CORINTHIANS, I. 33

ye are enriched by him, in all utterance, and in all
knowledge ; even as the testimony of Christ was confirmed 6
in you : so that ye come behind in no gift ; waiting for the ^
coming of our Lord Jesus Christ : who shall also confirm s
you unto the end, that ye may he blameless in the day of our
Lord Jesus Christ. God is faithful, by whom ye Avere 9
called unto the fellowship of his Son Jesus Christ our
Lord.

6. in even' filing ye are eni-ichedl Rather, Ye were enriclied, i.e. at
your baptism, when you entered into the covenant-union with Christ.
The gifts of utterance, knowledge and the liice, were the result of the,
favour of God towards you. It appears evident from the rest of the
Epistle that the Apostle was thinking rather of the powers conveyed to
the Corinthians by their translation into Christ, than of the use they had
made of them. The Corinthians as a body were not as yet remarkable
for their Christian knowledge, though many individuals had no doubt
made great spiritual progress.

in all utterance'] Literally, speecli, discourse.

6, 7. even as the testimony of Clirist ivas confirmed in yon : so that ye
come behind in no gift] The testimony of Christ was St. Paul's preaching
concerning Christ. It was 'confirmed' by the outpouring of His Spirit.

co7}te heliind] should rather be translated fall short. No comparison
with other Churches seems to have been intended.

the coming of our Lord Jesus Christ] The word in the original and in
the margin of the English version is revelation. But this is not always
equivalent to coming. The 'revelation of Jesus Christ' unquestionably
means (i) the Last Day in such passages as 2 Thess. i. 7 and i Pet. i. 7,
and the same is the case with St Luke xvii. 30. But on the other hand,
in passages such as 1 Cor. xii. i; Gal. i. 12, 16, ii. 2, it means (2) the
fuller revelation of the mysteries of God's kingdom; while in Rev. i. i,
it signifies (3) the unfolding of things to come. The second of these
three meanings would seem most appropriate here. The testimony of
Christ, confirmed originally by the inward witness of the Spirit, receives
additional confirmation by the gradual unfolding of things Divine, until
the believer, fully grounded in the faith, stands without reproach before
Christ at His coming.

8. blameless] is the exact equivalent of the Greek, which signifies
free frofn reproach. It is worthy of remark that "blame," though the

Saxon termination "less" has been appended to it, is itself a word ot
Greek origin. It is identical with "blaspheme," the original meaning
of which is, "to speak ill of," and has reached us in an abbreviated form
through the French.

9. God is faithful] It will not be God's fault, but our own, if the
promises of the last verse are not realized.

the fellowship of his Son Jesus Christ] The important word here
rendered fellaivship has unfortunately different renderings in our version.
Sometimes, as in ch. x. 16 (where see note), it is rendered comtnunion ;

34 T- CORINTHIANS, I. [vv. lo, ir.

lo — 17. Rebuke of the Divisions in tJie CorintJiian Church.

JO Now I beseech you, brethren, by the name of our Lord
Jesus Christ, tliat ye all speak the same thing, and that there
be no divisions among you ; but tJiat ye be perfectly joined

II together in the same mind and in the same judgment. For

and in 2 Cor. vi. 14, where it is thus rendered, another word is rendered
fellowship. In 2 Cor. ix. 13, it is rendered distribtition. Its usual
signification would appear to be the sharing together, joint participation
as common possessors of any thing. But it is impossible to go so far as
Cremer in his Lexicon of the N. T. and assert that it never has the
active sense of coinmunication, in the face of such passages as Rom. xv.
26 (where it is rendered distribution); 1 Cor. ix. 13. Here it refers to
the life which by means of faith is common to the believer and his Lord.
Cf. Gal. ii. 20.

10 — 17. Rebuke of the Divisions in the Corinthian Church.

10. I beseech you, brethren'\ The Apostle now enters on the subject
of the divisions among his Corinthian converts, for which his introduc-
tion (see next note) was intended as a preparation.

by the na??ie of our Lord fesus Christ~\ St Chrysostom says that the
reason why the name Jesus Christ appears so often in the introduction
(it occurs eight times in nine verses) is the desire to censure indii-ectly
the schisms existing in the Corinthian Church by reminding its members
of Him in Whom they were made one, and Whose name told of nothing
but love and peace.

and that there be no divisions among you"] The margin has 'schisms,'
the original (rx'V/taTa. But the recognized theological sense of the word
* schisms ' renders it unsuitable here, where the idea is rather that of
divisions in, than separation from, the Church.

but that ye be perfectly Joined together^ The Apostle is hardly to be
supposed here to require absolute unity of opinion, a thing impossible
among men, but rather that mutual affection which would knit the
disciples together in all essentials, and would prevent all acrimonious
discussion of non-essentials. The word rendered Joined together is lite-
rally fitted together, as the fragments in a piece of mosaic, in which
each minute portion exactly fills its proper place.

in the same mind and in the same Judgment^ The word translated
mind, which is kindred with the Latin nosco and our knaiv, has the
signification in the N. T. (i) of the organ of perception, mind, intellect,
(2) of the perception which is the result of the action of that organ.
understanding, and (3) of the intellectual conviction which the under-
standing imparts. The latter is the meaning here. For an example of
(i) see ch. ii. 16 and note; of (2) st>e Rev. xiii. 18. In Rom. vii. 25 it
would seem to have (4) a meaning which includes moral as well as
intellectual qualities. The word rendered Judgment does not mean
judicial sentence, but VikQ Judgment in English it is often equivalent to

V. 12.] I. CORINTHIANS, I. 35

it hath been declared unto me of you, my brethren, by them
which are of the house of Chloe, that there are conten-
tions among you. Now this I say, that every one of you i
saitli, I am of Paul ; and 1 of Apollos ; and I of Cephas ;

opinion. See ch. vii. 25, 40; 2 Cor. viii. 10. It is rendered advice in
the latter passage.

11. For it hath bee)t declared unto me of yotc, my brethre7t, by them
which ai-e of the house of Chloe] The aorist here seems to imply some
special occasion on which St Paul met his informants, and received the
intelligence which pained him. Of Chloe nothing is known.

12. i\'o7U this I say, that every one of you saith, I am of Paul'] The
idea of some commentators that there were defined parties in the Apostolic
Church under the leadership of Apostles and their Master, a Paul-
party, a Peter-party, a Christ-party, is refuted by ch. iv. 6, where
St Paul plainly states that he had replaced the names of the antagonistic
teachers at Corinth by that of himself and Apollos, in order to secure
his rebukes from assuming a personal form.

Apollos'] See Acts xviii. 24—28. From this passage we gather that
he was a Hellenistic Greek, of the school of philosophical Judaism
which flourished at that time at Alexandria, and was an admixture of
the doctrines of the Platonic philosophy with those of the Jewish
religion. It is possible that he may have been a disciple of the cele-
brated Alexandrian teacher Philo, who was contemporary with the
Apostles. Learned and zealous, he could not be confined within the

"bounds of any particular school, but diligently acquainted himself with
all the movements which sprang up in the Jewish Church. Thus he
became a disciple of John the Baptist, whose doctrines had been widely
spread abroad by that time (Acts xix. i — 3), and as his fervent spirit
was allied with the gift of eloquence, he speedily endeavoured to com-
municate to others the new light he had received. He is described as
being 'accurately instructed in the things concerning the Lord,'
although he knew 'only the baptism of John.' By this we are not to
understand a perfect knowledge of the system of Christianity, or it
would have been impossible for Aquila and Priscilla to have explained
it to him 'more accurately.' His knowledge was probably confined to
the Baptist's witness to Christ as the Messiah, to the more general moral
teaching of Christ, as contained in the first three Gospels, and to those
remarkable glimpses of the inner mysteries of God's kingdom (see
Matt. iii. 9; St John iii. 27 — 36, and compare St John viii. 39; Rom.
ii. 28, 29, ix. 7) which our Gospels shew the Baptist to have had. But
with that deeper teaching as a whole, confided by Christ to His
disciples, and afterwards given to the world in the preaching and
writings of tlie Apostles, and in the Gospel of St John, he had no
acquaintance when he came to Ephesus. Endowed with this know-
ledge through the instrumentality of Aquila and Priscilla, he became

_ an effective preacher of the Gospel, and filling St Paul's place when the
latter had left Corinth, 'he mightily convinced the Jews, and that pub-
licly, shewing by the" Scriptures that Jesus was Christ.' But disgusted

36 I. CORINTHIANS, I. [vv. 13—17.

and I of Christ. Is Christ divided ? was Paul crucified for
you ? or were ye baptized in the name of Paul ? I thank
God that I baptized none of you, but Crispus and Gains ;
lest any should say that I had baptized in mine own name.
And I baptized also the household of Stephanas : besides,
I know not whether I baptized any other.

For Christ sent me not to baptize, but to preach the

possibly by an attempt on the part of some (see nole^on ch. xvL 1-2)
to set him up as a rival to St Paul, he left Corintkiind. returned to _
Ephesus, and we know not whether he ever visited Corinth again.
Cephas\ See St John i. 42.

13. Is Christ divided l^ Some editors read this affirmatively, "Christ
is divided," instead of interrogatively as in the text. But the latter is
preferable. St Paul would ask if Christ, into Whose Name the whole
Church has been baptized, and Whose Body (Eph. i. 23) the whole
Church is, can thus be split up into portions, and each portion appropriated
by one of the parties he has mentioned.

ims Paul a-ucified for yoH? or were ye baptized in the 7tame of Pat 1 1?]
Rather, into the name of Paul. To baptize 'into' a name signifies
something more than to baptize in a name. Had St Paul used the
latter phrase here, he would have been rebuking those Christians who
called themselves disciples of any other but Christ. But he is also
reminding them that the 'Name' of Christ, standing as it does for
Himself, is the only way of salvation, that Christ is the only Head
of the Church, and he disclaims any attempt to claim for himself that
close connection with the inner life of all who profess belief in Christ,
which is the prerogative of Christ alone. Cf. St Matt, xxviii. 19; Acts
iii. 16, iv. 12.

14. Crispus and Gains] The special honour seems to have been
accorded to Crispus of baptism by the hands of St Paul, because he was
' the chief ruler of the synagogue ' (Acts xviii. 8). Gains, 'mine host, and
of the whole Church ' (Rom. xvi. 23) must not be confounded with Gains
of Derbe (Acts xx. 4), nor with the Macedonian Gaius mentioned in
Acts xix. 29. Gaius or Caius was a very common Roman name.
The Epistle to the Romans was written at Corinth. Paley [Horae
Paulinae, ist Epistle to the Corinthians viii.) remarks on the minute
yet undesigned agreement between the Epistles and the Acts. We
must not fail to notice also that the Corinthian Church was by no
means an exclusively Gentile community. See Acts xviii. 12, 13.

15. in mine 07vn na7ne\ Rather, into my own name.

16. Stephanas] Probably the bearer of the Epistle. He is mentioned
in ch. xvi. 15, 17.

17. For Christ sent me not to baptize, but to preach the gospel] "Even
the less learned can baptize perfectly, but perfectly to preach the Gospel
is a far more difficult task, and requires qualifications which are far
more rare." — Augustine.

vv. iS— 21.] I. CORINTHIANS, C. 37

gospel : not with wisdom of words, lest the cross of Christ
should be made of none effect.

18 — 31. God's Message not intended to /latter the pride

of man.
For the preaching of the cross is to them that perish i3
foolishness ; but unto us which are saved it is the power of
God. For it is written, I will destroy the wisdom of 19
the wise, and will bring to nothing the understanding
of the prudent. Where is the wise? where is the scribe? 20
where is the disputer of this world? hath not God made
foolish the wisdom of this world? For after that in the wis- ^i
dom of God the world by wisdom knew not God, it pleased

not -cL'iih wisdom of words] Rather discourse, as in v. 5. Here the
matter of the discourse as well as its expression is meant, though the latter
is probably the predominant idea. For it is impossible to study the
philosophy of the Apostolic and post-Apostolic period without seeing
how much it consisted of word-play.

13—31. God's Message not intended to flatter the tride

OF MAN.

18. For the pnacJiing of the cross is to them that perish foolishness ;
but unto 21s which are saved it is the power of God] Literally, to them
that are perishing foolishness, tout to us who are toeing saved it
is the (or a) power of God. The connection of this verse with the preced-
ing is not quite clear. It may, however, be thus explained : The doctrine of
the Cross is folly to those who are perishing, because they conceive of some
inherent excellence in humanity, whereas the Cross proclaims and justifies
God's sentence of death against the human race. The same doctrine is
the power of God to those who are in the way of salvation, because
it is through faith in Christ's Blood alone that man can be justified from
sin, crucified to the old man, and united to the new man which is created
in righteousness and true holiness. To preach the Gospel, then, with
wisdom of words, to exalt, that is, the human element, is to take away
the power of the Gospel, and to make it in reality the folly which it is
deemed to be by unspiritual men. Cf. Rom. i. 16, iii. 22; Eph. iv. 22,
23; Col. iii. 9, 10.

19. For it is written] In Isaiah xxix. 14.

20. Where is the wise? where is the scribe? where is the disputer of
this zi'orld?] i.e. "the wise generally, the Jewish scribe, the Greek dis-
puter."— Dean Alford. "The words 'of this world' apply not to the
disputer alone, but to all three." — De Wette.

hath not God t?iade foolish] Rather, did not God make foolish, i. e.
when He proclaimed the Gospel of salvation through Christ. Cf. Is.
xliv. 25.

-1. F'or after that in the wisdom of God the world by zvisdom knew

38 I. CORINTHIANS, I. [vv. 22— 25.

God by the foolishness of preaching to save them that

22 behove. For the Jews require a sign, and the Greeks seek

23 after wisdom : but we preach Christ crucified, unto the Jews

24 a stumbHngblock, and unto the Greeks foohshness; but unto
them which are called, both Jews and Greeks, Christ the
power of God, and the wisdom of God.

23 Because the foolishness of God is wiser than men ; and

7tot GoiJ\ We have here a contrast drawn between God's wisdom and
that of man. Man's wisdom could but inquire and argue. God's
wisdom had decreed that by such means man should only learn his
weakness.

it pleased God by the foolishness of preaching^ Rather, with the Rhemish
version, by the foolishness of Va& p7-eaching, i.e. of the gospel. The word
translated preaching should rather be rendered luhat is preached. It is
called foolishness (t) because 'those who were perishing' thought it so;
(2) because it required no high intellectual gift, but simple faith in a
crucified and risen Lord. This abnegation by man of his natural powers
was the first step in the road to salvation. But we are not to suppose
that after man had thus surrendered those powers to God in a spirit
of childlike faith, he was not to receive them back regenerated and
transfigured.

22. tJie fetus require a sign"] The plural, 'signs' 'miracles,' is the
better supported reading here. The Jews (Matt. xii. 38,xvi. 1 ; Markviii.
II ; Luke xi. 16; John ii. 18, vi. 30) required external attestations of the
power of Christ, and especially that of the subjugation of the world to
His kingly authority. The Greeks sought dialectic skill from one who
aspired to be their teacher.

23. but lue preach Christ C7-ucifed'\ The Christian doctrine was the
very reverse of what Jews and Greeks demanded. Instead of Messiah
upon an earthly throne, triumphant over his enemies, instead of a skilful
and original disputant, the Christian preachers speak of a condemned
criminal. As a temporal Prince He had no pretensions to notice. To
the title of philosopher, at least in the Corinthian sense of the term,
He had no claim. His one argument was His Life and Death. What
wonder if this doctrine were to the Jews an offence, and sheer nonsense
in the ears of the inquisitive and argumentative Greek ?

a stumbHngblock^ The expression used here is the same as in the
Septuagint version of Is. viii. 14.

24. but unto them ivliich are called, both fews and Greeks, Christ the
power of God, and the wisdom of Godl^ His power enabled them to
shake off the yoke of sin and conform their lives to the pattern of His.
His wisdom consisted in speaking what He knew and testifying what
He had seen (St John iii. 11), in declaring those heavenly truths hitherto
concealed.

25. Because the foolishness of God is wiser than men, &c.] What
was folly in the eyes of the Greek, or weakness in the eyes of the Jew,
was yet far wiser and stronger than their highest conceptions. The re-

vv. 26—30.] I. CORINTHIANS, I. 39

the weakness of God is stronger than men. For ye see your 26
calling, brethren, how that not many wise men after the
flesh, not many mighty, not many noble, are called: but God 27
hath chosen the foolish things of the world to confound the
wise ; and God hath chosen the weak things of the world to
confound the things which are mighty; and base things of 23
the world, and things which are despised, hath God chosen,
yea, and things which are not, to bring to nought things that
are : that no flesh should glory in his presence. But of him 30
are ye in Christ Jesus, who of God is made unto us wisdom,

velation of God in the man Christ Jesus — the foolishness of God, the
Infinite allying itself to the Finite— was the perfection of the Divine
^Yisdom•, the crucifixion of sin in the Death of Christ— the weakness
of God ; God suffering, dying — was the highest manifestation of Divine
Power, in that it destroyed what nothing else could destroy. For who-
soever unites himself to Christ by faith in His Blood acquires the faculty
of putting sin to a lingering death.

26. For ye see your calling, brethren'] or perhaps, Behold your calling.
So Vulgate, Wiclif and Tyndale. The Apostle adds an illustration of his
paradox in v. 25. The truth is exemplified in the growth of the Christian
Church. Its law of progress is the very opposite to that of all ordinary
bodies. Not the powerful in rank, authority, and intellect, but the poor,
the uneducated, the uninfluential, were first attracted to Christ, until by
"a progressive victory of the ignorant over the learned, the lowly over
the lofty, the emperor himself laid down his crown before the Cross
of Christ." — Olshausen. Thus the real weakness of man and his in-
capacity unaided to attain to God were demonstrated, and God's
object, the depriving humanity, as such, of all cause of self-satisfaction
{z'. 29), attained. It is necessary to add here that the word translated
'calling'' does not mean what we usually understand by the words
vocation in life, but rather "the principle God has followed in calling
you''' (Beza); cf. Eph. iv. i, where the same Greek word is translated
vocation, and is followed by -wheravith.

27. to confound] Literally to disgrace, bring to shame. That
which is disgraced can have no ground for self-glorification.

28. and things zuhich are not] i.e. 'things which by comparison are
non-existent' — things which by the side of other things of higher im-
portance in our human eyes appear to us as nothing. Yet these, in the
counsels of God, are to change places, and more than change places,
with things that are highly regarded in the sight of men.

30. of liim are ye in Christ Jesus] Humanity is nothing in the
sight of God, except it be created anew in Christ Jesus. By virtue of
His Incarnation it becomes wisdom, not by means of human research
but by Divine Revelation ; righteousness, not by works done in obedi-
ence to law, but by the infusion of the Spirit of righteousness into

4d T. CORINTHIANS, I. IT. [vv. 31 ; 1—3.=

31 and righteousness, and sanctification, and redemption : that,
according as it is written, He that gloricth, let him
glory in the Lord.

Ch. II. The wisdom of the Gospel discernible by the
spiritual faculties alone.

2 And I, brethren, when I came to you, came not with
excellency of speech or of wisdom, declaring unto you the

2 testimony of God. For I determined not to know any thing

3 among you, save Jesus Christ, and him crucified. And I
was with you in weakness, and in fear, and in much

the soul by Christ; sanctification, (i.e. the setting apart to the working
of a principle of holiness), not by human merit, but by a Divine law
of growth ; redemption, (i. e. the paying the price of our deliverance
from the captivity in which we were held by sin), because we were lost
but for the Atonement made by Christ for our sins.

31. He that glorieih, Id him glory in the Lo7-d\ The whole work of
salvation is of God. The Corinthians, like many others since, were
inclined to take some of the credit to themselves. The Apostle reminds
them to Whom it is due. These words are a parajDlirase of Jer. ix. 23,
24.

Cn. II. The wisdom of the Gospel discernible by the

SPIRITUAL FACULTIES ALONE.

1. And I, breflircji, ivhen I came to yoti\ The Apostle now begins to
justify his preaching. It was not that of one skilled in the fashionable
argumentation of the day, and that for the reasons already set forth.

the testimony of God\ St Paul's testimony concerning God ; the wit-
ness he gave to His combined love and justice, manifested to the world
in the Life and Death of Jesus Christ.

2. For I determined not to knoiv any thing among yon, save fesiis
Christ, and him criicificd\ lie had come to deliver a testimony con-
cerning God, and as we have seen, that testimony must needs result in
the humiliation of man. Accordingly, its matter is very simple. All
he knows is Jesus Christ, and even Him as having been reduced, in His
humanity, to a condition which to the purely human apprehension
appears one of the deepest disgrace. The words and Him crucified may
be rendered thus, a7id rjen Him as having been crucified.

3. Ajid I ivas with yon i7t tveahiessX No personal advantages
assisted his preaching : no eloquence, save that of deep conviction ; no
self-confidence; nothing but self-mistrust, anxiety, the deepest sense of
unworthiness, combined with an infirmity of body, which was a great
trial to the Apostle, and of which he makes frequent mention- See
2 Cor. X. 10, xi. 20; xii. 5, 7, 9, 10; Gal. iv. 13, 14.

vv. 4-^8.] I. CORINTHIANS, II. 41

trembling. And my speech and my preaching was not with 4
enticing words of man's wisdom, but in demonstration of the
Spirit and of power : that your faith should not stand in the s
wisdom of men, but in the power of God.

Howbeit we speak wisdom among them that are perfect : 6
yet not the wisdom of this world, nor of the princes of this
world, that come to nought : but we speak the wisdom of ^
God in a mystery, even the hidden wisdom, which God
ordained before the world unto our glory: which none ofs

4. in (Jemonstration of the Spirit and of poiver'\ Not persuasive (Tret^ots)
arguments, but appeals to the conscience and to the inlhience of a higher
"^iower. It is doubtful whether we should translate ' the .Spirit ' here,
as though the Holy Spirit were meant, and more than doubtful whether
we should interpret 'power' of miracles as generally understood. The
Apostle is perhaps I'ather referring to that conviction of sin, righteousness
and judgment (St John xvi. 8), which the Spirit of God produces in the
spirit of man, and of the power to produce a change of heart and life
which is the leading characteristic of the gospel. This view seems
confirmed by the next verse, in which .St Paul says that the ground of
our faith is not the wisdom of men, but the power of God.

6. Ilo'vbeit lue speak wisdom'\ Is there, then, no wisdom possible
for a Christian? no sphere for the exercise of those faculties of the
intellect which we received from God ? the hearer may say. Certainly,
says the Apostle, (for to say otherwise would be to contradict the
Jewish Scriptures, especially Prov. i. — ix.), but it must take as its start-
ing-point the truths revealed by Christ, and it will be proportionate, not
to the secular knowledge or intellectual power of the inquirer, but to his
moral and spiritual attainments, that is, to his proficiency in the doctrine
of Christ.

among them that are perfect'\ Perfect, i. e. full-gro2vn, that ivhich has
reached its end. The great majority of the Corinthi.ans were at present
babes in Christ (ch. iii. i). Their notion of wisdom was earthly — argu-
ment, disputation, " free inquiry."

7. the wisdom of God in a mystery] The distinction between
faith, -wisdom and knowledge in St Paul's writings would appear to
be this. Faith is the fundamental principle of Christianity, whereby
the life of God in Christ is received into the heart ; wisdom is the
power of insight into things Divine revealed to faith ; knowledge the
effect of Christian experience and study upon him who possesses the life
of faith. For mystery see ch. iv. i.

hidden] Not only from men but also from angels and heavenly
powers. See Rom. xvi. 25; Eph. iii. 10; i Pet. i. 12.

which Cod ordained before the world] Literally, before the ages.
Cf. Acts ii. 23, iv. 28 ; Eph. iii. 9 ; Col. i. 26 ; Rev. xiii. 8. The whole
scheme of man's redemption was in the mind of God from all eternity.
The fall of man and his restoration, the wondrous fact of salvation

42 I. CORINTHIANS, II. [vv. 9— ii.

the princes of this world knew : for had they known //, they

9 would not have crucified the Lord of glory. But as it is

written, Eye hath not seen, nor ear heard, neither

have entered into the heart of man, the things which God

10 hath prepared for them that love him. But God
hath revealed thetn unto us by his Spirit : for the Spirit

11 searcheth all things, yea, the deep things of God. For what

through Christ, were decreed in the counsels of the Most High before
the workl was.

8. ivhich none of the princes of this ivorld hnrLi'\ These words seem
to be written for the instruction of the class of persons who attach import-
ance to the opinions of those high in position and influence — tlie princes,
or rather riders of this world, its statesmen. Such persons, the Apostle
points out, are apt, in spite of, or rather in consequence of, their
worldly wisdom, to make strange mistakes. The crucifixion of Christ
was a memorable instance of the shortsightedness of worldly policy.
Not a single calculation of those who compassed the Saviour's death
was destined to be fulfilled. Pilate did not escape the emperor's dis-
pleasure. Caiaphas (St John xi. 50) did not save Jerusalem. The
Scribes and Pharisees did not put down the doctrine of Jesus.

the Lord of glo7-y\ The majesty of the Lord, designedly contrasted,
says St Chrysostom, with the ignominy of the Cross. Perhaps there
is also an allusion to "our glory" in the last verse, of which He is
the source. Cf. St James ii. i.

9. But as it is written. Eye hath not seen] There has been much
discussion whence these words are derived, but they are quite suf-
ficiently near to the passage in Is. Ixiv. 4 to be regarded as a quotation
from thence. It is unreasonable to require greater Uteral accuracy
in the citation of words from the O. T. than is customary in a modern
preacher, who is frequently content with giving the general drift of the
passage he quotes. Such a practice was even more likely to exist
in days when the cumbrous nature of books prevented them from being
so readily at hand as at present. We can hardly suppose, with some
modem divines, that the passage is a quotation from the liturgy of
the Apostolic Church, for Origen, Chrysostom, and Jerome, are alike
ignorant of the fact.

10. /br the Spirit searcheth all things, yea, the deep things of God\
In this and the next verse we gather (i) the personality of the Holy
Ghost, (2) His distinction from the Father. He not only searches
the deep things of God, which Pie could not be described as doing
were He identical with the Father, but though on account of His
perfect knowledge of the Mind of God He is likened to the spirit
of man which is one of the component elements of his being, the
Apostle speaks of the one as the ' spirit of a man which is in him, '
but of the other as the Spirit which is from (e/c, proceeding out of)
God.

searcheth'] "The word to search is here indicative not of ignorance,

vv. 12—15.] I- CORINTHIANS, II. 43

man knoweth the things of a man, save the spirit of man
which is in him? even so the tilings of God knoweth no man,
but the Spirit of God. Now we liave received, not tlie spirit 12
of the world, but the Spirit which is of God; that we might
know the things that are freely given to us of God. Which 13
things also we speak, not in the words which man's wisdom
teacheth, but which the Holy Ghost teacheth ; comparing
spiritual things with spiritual. But the natural man receiveth 14
not the things of the Spirit of God : for they are foolishness
unto him : neither can he know them, because they are
spiritually discerned. But he that is spiritual judgeth all 15

but of accurate knowledge, at least if we may judge from the fact
that this is the very phrase the Apostle has used even of God, saying,
' He that searcheth the hearts knoweth what is the mind of the
Spirit.'" — Chrysostom. The knowledge, in fact, as z*. ir shews, is of
tlie same kind as the knowledge of the spirit of man concerning what
passes within his breast, though, of course, infinitely more complete.

12. No7o we have received^ Literally, we received, i. e. when we
became disciples.

that 7ue 7night know] The word here signifies to perceive, rather
than to gather by the exercise of the reason. Such things as the
Spirit reveals to us are discerned as clearly by our spirits as the
things visible to sense are discerned by the eye.

13. couiparins^ spiritual things icitk spiritual^ These words have been
interpreted in several ways, (i) Wiclif renders them '■'' niakeii a liknesse
0/ (i.e. explaining) spyritual things to goostlimen.''^ (2) The Vulgate and
English versions render the Greek word by compare. (3) Some in-
terpret, explaining spiritual things in spiritual ways ; (Lnther so renders
it). (4) Another explanation is, explaining spiritual things by spiritual,
i. e. interpreting J;he Revelation of God by the inward promptings
of the spirit. The first would seem preferable and most agreeable
to the context, for St Paul is speaking of the doctrine he delivered,
which he says is unintelligible to the natural man, but capable of
being brought home to the understanding of him who possesses spiritual
qualifications.

14. I)2it the natural man receiveth not the things of the Spirit of
God} The natural man — (animalis, Vulgate), that is, the man whose
perceptions do not extend beyond the region of the intellect, the part
of his being which he has in common with the animal creation, — can
never attain to the things of the Spirit. The term must not be under-
stood in the same sense as our word animal now bears, i.e. as equi-
valent to sensual. Cf. Jude 19, where the word is translated sensual in
our version.

because they are spiritually discerned] There is but little analogy
between mental and spiritual discernment, or rather processes (see
next note), which the Apostle has been contrasting throughout the

4^. I. CORINTHIANS, II. III. [vv. i6 ; i.

,6 things, yet he himself is judged of no man. For who hath
known the mind of the Lord, that he may instruct
him ? But we have the mind of Christ. ^/-^

Ch. III. I — 4. The partizanship of the Corinthians
a hindrance to spiritual progress.
3 And I, brethren, could not speak unto you as unto

wliole of this chapter. The one is the result of knowledge, investi-
gation, argument : the faculties wliich produce the other are sharpened
by self-discipline, humility, communion with God, love of Him and
the brethren. To those who are thus exercised many things are clear
which are mysteries to the most learned and the most acute.

15. But he that is spiritual jjtdgeth all things'] The word which
is used in this and the preceding verse, which is translated discerned
in the last verse, in the text of this verse hy jitdgeth, and in the margin
by discerneth, signifies in every other passage in the N. T. to
examine, and is so rendered by the Vulgate (see Acts iv. 9, xii. 19 ;
St Luke xxiii. 14, and ch. ix. 3). It must therefore be interpreted
of the process rather than of the conclusion, of the exact scrutiny
to which the spiritual man can subject all things, while he himself
is beyond the scrutiny of others who do not possess the means of
making it. '* The Gospel in its essence is neither theoretic, abstract,
nor reflective, nor even imaginative : it is historical, but this history
is Divine. The preaching of the-Gospel is a revelation of God's doings.
When belief is well established, then, and then alone, may God's acts
become subjects of theory or research among the members of the
Church, and even then so far only as the whole investigation proceeds
from faith. Of such an inquiry faith could never be the consequence.
In God's Spirit alone has faith its origin." — Olshausen.

16. For who hath known the mind of the Lord\ See note on i. 10.
The Hebrew of Is. xl. 13, here quoted, has spirit, the Septiiagint inind.
St Paul here follows the Septuagint, which is nearer to the original than
our version, 'Who hath directed the Spirit of the Lord?' The literal
translation is, 'Who hath measured the Spirit of the Lord?' As none
but the believer possesses the mind of the Lord, and as none can venture
to assume a position of intellectual superiority to Him, the assertion
in the preceding verse is established. The possession of this mind of
Christ renders him who has it a mystery to him who has it not. The
workings of his soul, thus enlightened by a higher power, are inscru-
table to those who are destitute of spiritual vision. We must not
omit to notice that in the passage which the Apostle here quotes as
referring to Christ the original has Jehovah. See also Jer. xxiii. 18.

Cn. III. 1—4. The partizanship of the Corinthians

A HINDRANCE TO SPIRITUAL PROGRESS.

1. And /, brethren, could not speak unto you as unto spiritual]
The Apostle has said much of the superiority of the wisdom which is
the result of spiritual illumination. He now warns the Corinthians

vv. 2—6.] I. CORINTHIANS, III. <5

spiritual, but as unto carnal, nen as unto babes in Christ. I 2
have fed you with milk, and not with meat : for hitherto ye
were not able to bear it, neither yet now are ye able. For ye 3
are yet carnal : for whereas there is among you envying, and
strife, and divisions, are ye not carnal, and walk as men ?
For while one saith, I am of Paul; and another, I am of 4
ApoUos ; are ye not carnal ?

5 — 23. Christian Ministers only labourers of more or
less efficiency, the substantial work being God's.

Who then is Paul, and who is Apollos, but ministers by s
whom ye believed, even as the Lord gave to every man ? I 6
have planted, Apollos watered ; but God gave the increase.

that the majority of them do not possess it, or at best but in the scantiest
measure, and thus remain on the threshold of the Christian hfe.

3. For ye are yet carnal] The word carnal conveys a stronger
reproach than natural (ch. ii. 14). The latter, as we have seen,
signifies the man whose hopes and desires are bounded by the limits
of the physical principle of life. The former is applicable to those
who are under the dominion of their sensual passions. He inculcates
a truth which may seem strange to our ears when he tells his Co-
rinthian converts that a taste for religious controversy is a sign of
the strength of the animal nature in man. His language is less re-
markable though not less true, when he reminds us (v. 2) that an
appetite for religious strife prevents us from discerning the deeper
truths of the Christian faith. If it be asked how 'they who are
sanctified in Christ Jesus, called saints' can at the same time be carnal,
we may answer, with Olshausen, that the spiritual man becomes carnal
when he mingles his old unregenerate views with the new element
of life he has received in Christ.

as men] Rather, after the manner of men.

4. are ye not carnal?] The majority of MSS. and versions read
'men' here, instead of 'carnal.' It is difficult to account for the
latter word having crept into the text, if it be not the true reading,
whereas its correction by a transcriber into carnal would seem obvious
and natural. If it be the tme reading, it must mean 'purely human,' not
sharing that Divine, regenerate life which is the special privilege of faith.

5 — 23. Christian Ministers only labourers of more or

LESS EFFICIENCY, THE SUBSTANTIAL WORK BEING God's.

6. I have planted, Apollos watered; but God gave the increase'] The
Apostle would lead his converts to rise from the thought of those who
had ministered the Gospel to them, to the thought of Him whom
they ministered. Man does but obey the Divine command in his
ministerial work, the results are God's. See note on v. 9. It is to
Yc observed that both here and in ch. i. \i, St Paul's account of him-

I. COR. 4

46 I. CORINTHIANS, III. [vv. 7— lo

7 So then neither is he that planteth any things neither he

8 that watereth ; but God that giveth the increase. Now he
that planteth and he that watereth are one : and every man
shall receive his own reward according to his own labour.

9 For we are labourers together with God : ye are God's hus-
10 bandry, ye are God's building. According to the grace of

God which is given unto me, as a wise masterbuilder, I
have laid the foundation, and another buildeth thereon.
But let every man take heed how he buildeth thereupon.

^self and Apollos is in precise agreement with that of St Luke in the
Acts. In Acts xviii. we read of the Church of Corintli being founded
by St Taul. In the latter part of that chapter and in ch. xix. i, we
read of Apollos' visit to Greece, and his stay at Corinth. The remark
in this Epistle is a purely incidental one, but it coincides exactly
with the history. St Paul founded the Church, Apollos ' mightily
convinced the Jews and that publicly,' thus carrying on the work
St Paul had begun. See Paley, Horae Patdinae, ist Ep. to Co-
rinthians v., who points out the argument derivable from hence for the
genuineness of both this Epistle and the Acts.

8. he that planteth and he that watcj-eth are one] As though to
make his depreciation of man as emphatic as possible, the Apostle
uses the neuter gender here. The instruments are one thing, parts of a
vast piece of machinery which God has put in motion for the salvation of
the world. As channels of Divine grace it is our duty to forget their
personality.

9. For loe are labourers together with God] The Apostle now gives
the argument another turn. From man's point of view the preachers
of the Gospel are mere instruments in God's hands. Not so from
God's. I/e regards them as responsible beings, responsible to Him
for the work they do. But the results are still God's and God's alone.
The ministers of Christ may be fellow-labourers with God, but the
husbandry, the building, are God's, and not theirs.

10. According to the grace of God which is given ttnto me, as a
wise masterbnilder'\ Rather, which was givett to me, i. e. when he
laid the foundation. St Paul now desires to identify himself with the
teachers of the Corinthian Church, so far as they were really carrying
on the work which he had begun. His object is to combat the
individualism which had led the Corinthian Church astray. If their
teachers be genuine ministers of Christ, it is but one work that they
are carrying on. They are merely proceeding with the superstructure
of that which the Apostle had founded. Comparison of their personal
claims with those of St Paul, and still more an attitude of antagonism
to him and to one another, are entirely out of place.

Bnt let every man take heed] A fresh subject is here introduced. We
are now told of what kind the labour of a minister of Christ is to be,
and what his reward. There is, there can be, but One Foundation,
but there are many ways of building on that foundation.

vv. II— 16.] I. CORINTHIANS, III. 47

For other foundation can no man lay than that is laid, Avhich n
is Jesus Christ. Now if any man build upon this foundation 12
gold, silver, precious stones, wood, hay, stubble ; every 13
man's work shall be made manifest: for the day shall declare
//, because it shall be revealed by fire ; and the fire shall try
every man's work of what sort it is. If any man's work abide 14
which he hath built thereupon, he shall receive a reward. If 15
any man's work shall be burnt, he shall suffer loss : but he
himself shall be saved ; yet so as by fire. Know ye not that iG

11. than that is laid, which is yesiis Christ"] " He does not say reBivra,
laid, but Kelfievov, lying, of His own accord." Wordsworth. There is a
reference hereto the prophecy in Isai. xxviii. 16, which is quoted and ap-
plied to Christ in i Pet. ii. 6. See also Eph. ii. 20, and Ps. cxviii. 22,
quoted and applied to Himself by Christ in Matt. xxi. 42. It is to be
noticed that it is no doctrine about Christ, but Christ IJif!iselfXh2ii is laid
as the foundation. For upon Christ every act of the Christian, every
faculty the Christian p(jssesses, nay, his very life depends. 'Without
Me,' i.e. cut off from Me, separated from Me, 'ye can do nothing,'
St John XV. 5. See also ch. i. 9, and note. " Without the evidence of
this inward life in men, it is impossible to imagine either Christian or
Church." — Olshausen. "The Apostle preached Christ — Christ the
Example — Christ the Life — Christ the Son of Man — Christ the Son
of God — Christ risen — Christ the King of Glory." — Robertson.

12. JVow if any man build upon this fotindation] It must be
remembered that it is not the conduct of Christians, however applicable
the principles here enunciated may be to it, but the doctrine of teachers
which is spoken of here. The materials mentioned are of two classes,
those that will endure fire, and those that will not. We may dismiss'
from our consideration such preaching as is dictated by vain-glory
or self-interest, for the simple reason that it is not building upon Christ
at all. The two kinds of preaching thus become, on the one hand
that which leads to permanent results, the glory of God and the real
well-being of man ; and on the other, that which, though the offspring
of a genuine zeal, is not according to knowledge.

13. it shall be revealed by fire\ Rather, it is revealed in fire, being
that in which the judgment day shall consist, i. e. in the fire of God's
judgment, fire being one of His many attributes (Heb. xii. 29 ; Deut.
iv. 24 ; ix. 3; Ps. 1. 3; xcvii. 3; Is. Ixvi. 15, 16; Rial. iii. 2, 3; 2 Thess.
i. 8). As fire does, so does God in the end thoroughly search out
and destroy all that is vile or refuse, all that is not thoroughly genuine
and durable.

15. yet so as by fire] The absolute equality of all in the world to
come is no part of St Paul's system. ' One star diflereth from another
star in glory' (ch. xv. 41). But the history of the Apostle himself
is a sufficient evidence that God will not punish with the loss of
His presence the man who has acted up to the highest dictates of a
conscience not yet fully enlightened. The work perishes, but he

4—3

48 I. CORINTHIANS, III. [vv. 17— 2T.

ye are the temple of God, and that the Spirit of God dvvelleth

J7 in you? If any man defile the temple of God, him shall

(jod destroy ; for the temple of God is holy, which temple ye

18 are. Let no man deceive himself. If any vian among you
seemeth to be wise in this world, let him become a fool, that

19 he may be wise. For the wisdom of this world is foolishness
with God. For it is written, He taketh the wise in

20 their own craftiness. And again. The Lord knoweth
the thoughts of the wise, that they are vain.

21 Therefore let no man glory in men. For all things are

•who believed himself to be actively serving God when in fact he was
doing notliing shall not be driven into the outer darkness. " Sincerity
does not verify doctrine, but it saves the man ; his person is accepted,
though his work perish." — Robertson. Yet he will be saved 'so as
by fire.' Surely the ' smell of fire ' may be said to pass on him
who sees all those works which he so honestly believed to be for God
vanishing as worthless stubble in the searching trial which will ' purge
away all the dross' of our human doings, and leave only what is of
real value in God's sight.

16. Know yc not that ye a7-e the temple of God\ "Na^s, sanctuary,
more sacred than Upbv ; the Holy Place in which God dwells, j/at'et."—
Wordsworth. Another view of the subject is now abruptly introduced.
The figure in z^. 10 is resumed, but is applied, not to the ministers, but to
the people. As the teachers are to avoid unprofitable questions and seek
'that which is good to the use of edifying,' so the taught are to shun
all that may do harm to the temple of God, that is the Church at large,
for what is true of the individual (ch. vi. 19) is true of the community.
This figure of speech is a common one in the N. T. See 2 Cor. vi. 16 ;
Eph. ii. 21, 22 ; i Tim. iii. 15; Heb. iii. 6 ; i Pet. ii. 5.

17. If any man defile\ Rather, if any man do hurt to the temple
of God, to Mm shall God do hurt. The word is the same in both
members of the sentence, and cannot therefore be rendered by the
word defile.

which temple j('^ are\ Rather, wMcli (i.e. holy) ye are, or more freely
' The temple of God is holy, and so are ye.' The implied syllogism
is. The temple is holy ; ye are the temple, therefore ye are holy.

18. let him become a fool, that he may be wise\ Let him account
himself a fool, put himself on a level with the ignorant and un-
intellectual, set no store by his worldly knowledge or intellectual
powers, for they are of no account before God. A child-like willingness
to be taught is the first step toward the true wisdom.

19. it is written\ In Job v. 13.

20. And agai>i\ This passage occurs in Ps. xciv. ir.

21. Therefore let no man glo>y in men] We are to regard men as
nothing in themselves, but in reference to their fellow-men solely as
the instruments of a divine purpose, like all other things God has

vv. 22;i,2.] I. CORINTHIANS, III. IV. 49

yours ; whether Paul, or Apollos, or Cephas, or the world, 2=
or life, or death, or things present, or things to come ; all are
yours ; and ye are Christ's ; and Christ is God's. rj

Ch. IV. I — 7. The true estimation of Christ's ministers
and the true criterion of their 7aork.

Let a man so account of us, as of the ministers of Christ, 4
and stewards of the mysteries of God. Moreover it is 2

suffered to exist (v. 11), a purpose beginning and ending with God,
Whose we are, and for Whom alone we have been called into being.
Even death itself has a part in that purpose, since through Christ
it has become the gateway to everlasting life. See Collect for Easter
Eve.

23. Chnst is Goc['s\ Even He is not existing apart and for Him-
self (cf. St John V. 19 — 30), but is for ever united and conjoined with
His faithful ones in the God and Father of all. ' I in them and Thou
in IMe, that they may be made perfect in one.' St John xvii. 23.

Ch. IV. 1 — 7. The true estimation of Christ's ministers

AND THE true CRITERION OF THEIR WORK.

After having pointed out the light in which the teachers of Christianity
should be regarded, the Apostle in this chapter goes on to point
out the practical difference between those who preach themselves and
those who preach Christ, and urges all to a life like his, that he may
have no need of rebukes when he comes.

1. Let a 7nan so accoimt of ?«] ' Of the things of which we have
spoken this is the sum.' We are not to be regarded for any quali-
fications we may have of our own, but simply as ' the servants of the
Most High God.'

and sfetvards of the mysteries of God^ Literally, house-ruler, or
house-feeder. Cf. German Haicsrualter from walten to rule, and
the English house-keeper. What a steward's office is, we learn from
St Matt. xxiv. 45. And he is appointed to dispense the mysteries
of the Gospel. This word is derived from a word signifying to close,
to shut, and was in the old Greek civilization used to denote those
rites which were only permitted to the initiated, and were kept a
strict secret from the outside world. Of such a kind were the weH-
known Eleusinian mysteries, which were kept eveiy fifth year at
Eleusis in Attica, the rites of the Bona Dea, which were observed at
Rome, and those of Isis and Mithi-as, which were of Egyptian and
Persian origin. (See Article " Mysteria " in Smith's Dictiona)y of An-
tiquities.) The word is used in Scripture in two senses, (i) for things
hidden from the ordinary understanding, (2) of things formerly concer.led
in the counsels of God but revealed to those who believe the Gospel.
We have examples of the former meaning in ch. xiii. 2 and xiv. 2
of this Epistle, in 2 Thess, ii. 7, and in Rev. i. 20. The latter sense
is met with in Rom. xvi. 25 ; Eph. iii. 9 ; Col. i. 26, &c. The present

50 I. CORINTHIANS, IV. [vv. 3—5.

3 required in stewards, that a man be found faithful. But
with me it is a very small thhig that I should be judged of
you, or of man's judgment : yea, I judge not mine own self

4 For I know nothing by myself; yet am I not hereby

5 justified : but he that judgeth me is the Lord. Therefore

passage appears to include both meanings. Tiie ministers of Christ
are to nourish their people on the knowledge of the truths of His
Gospel, a knowledge (ch. ii. 10 — 16) revealed only to the spiritual.
No instance of the word in its more modern Greek sense of Sacra-
ments is to be found in Holy Scripture. In the Septuagint it is
frequently found in the Apociypha (as in Tobit xii. 7, 11), but the
only instances of its occurrence in the Canonical books are in the Sep-
tuagint translation of the book of Daniel, ch. ii. 18, 19, 27 — 30, 47,
ch. iv. 9 (where it is the translation of a Chaldaic word signifying
"a thing hidden," which in our Authorized Version is translated secret)
and in Is. xxiv. 16, where, however, the translators, as those of the
Vulgate, appear to have been misled by the similarity of the Chaldee
word to a Hebrew one. Luther, Ewald, and the English version
translate the word by 'leanness.' It is also found in some editions
in the Greek of Prov. xx. 19. Cf. for similar sentiments to the above
passage. Tit. i. 7, and i Pet. iv. 10.

2. Aloreover it is required in stewards'\ The majority of MSS.
and versions read here at the beginning of this verse. The sense
would then be, "in this world, moreover, it is customary to make
diligent inquiry for a trustworthy man."

3. But with me it is a very small thing that I shonld be judged of
you, or of mayis fitdg?nent'\ Faithfulness is no doubt more urgently
required in the discharge of this duty than of any other. But it is
not man's province to make the inquiry, but God's. The word trans-
lated judged is the same which is used in ch. ii. 14, 15, and should
be translated ' tried,' ' examined.' As the Apostle ' could not speak
unto the Corinthians as spiritual' (ch. iii. i), for they were 'men'
and ' walked as men ' [vv. 3. 4), so he altogether refuses to admit
their right, or that of any other purely human tribunal, to institute
an inquiry into his motives. The word translated y«^Wi?«/ is 'day'
in the original. As instances of the use of the word day as in some
sense equivalent to judgment, we may adduce the Latin diem dicere,
to appoint the day of trial, and our word daysman, i. e. arbitrator, as
in Job ix. 33. So Chaucer, Chanonnes Yemannes Tale, lines 15, 16:

" Lene me a mark, quod he, but dayes thre
And at my day I will it quyte the."
And the Dutch dagh vaerden to fix a day, daghen to cite, as in a
legal process.

4. For I know nothing by myself ; yet am I not hereby justified\
'/ know nothing by myself (/ know nought by myself Tyndale)
signifies I know nothing against myself, like the Latin "wz7 conscire
sibi" in Hor. Ep. i. 61, or the nil mihi co7iscius siitn of the Vulgate
here. The expression "I know nothing by him," as equivalent to

V. 6.] I. CORINTHIANS, IV. 51

judge nothing before the time, until the Lord come, who
both will bring to light the hidden ihi/igs of darkness, and
will make manifest the counsels of the hearts : and then
shall every man have praise of God.

And these ihifigs, brethren, I have in a figure transferred
to m)'self and to ApoUos for your sakes ; that ye might learn
in us not to think of men above that which is written, that no

"I know nothing against his character" is a common one in the
North of England. Instances of this expression in old English writers
may be found in Davies' Bible English. St Paul, as in Acts xxiii. i,
gives the Corinthians to understand that he is not aware of any wilful
dereliction of duty on his part. See 1 Cor. i. 12. We can hardly
suppose that one who was so conscious of his many infirmities (see
ch. ix. 27, XV. 9 ; Eph. iii. 8; i Tim. i. 13, 15) supposed himself to be
altogether free from faults. The next verse implies the contrary, and
we read in an Epistle written long afterwards (Phil. iii. 13), that he
did not consider himself ' already perfect,' but as pushing on towards
his only ideal of perfection, the character of his Master, Jesus Christ.

yet am I not hereby justified^ ' ' There may be many sins which we
commit without being aware of them." — Chrysostom. Consequently
God, and He alone, has power to pronounce sentence upon our doings.

5. Therefore judge nothing before the ti/ne] The precept is here applied
to the relation of teacher and taught which is laid down generally in
St Matt. vii. i and Rom. ii. i. It is our duty to listen to the teaching
of God's ministers, test it humbly yet candidly and sincerely, by the aid
of God's word, to 'hold fast that which is good' and act upon it
(i Thess. v. 21), but to avoid all scrutiny and imputation of motives,
since to search the heart is the prerogative of God alone. "Learn not to
judge, for we do not know the secrets of the heart. We judge men by
gifts, or by a correspondence with our own peculiarities, but God judges
by fidelity." — Robertson.

6. Afid these things, brethren, I have in a figure transferred^ The
word in the Greek translated in a figure transferred signifies to change
the shape of. The Vulgate renders transfiguravi, Wiclif transfigured,
Tyndale described in mine otun person, the Geneva version, / have

figuratively described in mine oion person. St Paul changes the names of
the persons, substituting himself and Apollos for the teachers most in
repute at Corinth, that he might thus avoid personality. But the prin-
ciples laid down in the preceding chapters were to be applied universally.
not to think of meit above that which is writte>i\ The words to thi?ik
are not to be found in many ancient copies. In that case we must
translate, that ye may learn in us the precept, Not above what is written.
Wordsworth quotes in illustration of the construction :

" Observe
The rule of not too much, by Temperance taught."

Paradise Lost, Bk. xi. 1. 528.
is writteni i.e. in the Old Testament Scriptures. We have no
certainty that any part of the New Testament was written at this time.

52 I. CORINTHIANS, IV. [vv. 7—9.

7 one of you be puffed up for one against another. For who
maketh thee to differ //-<?/;/ another ? and what hast thou that
thou didst not receive? now if thou didst receive if, why dost
thou glory, as if thou hadst not received // ?

8 — 16. Contrast between the Corinthian Teachers and

St Paul.

R Now ye are full, now ye are rich, ye have reigned as kings

without us : and I would to God ye did reign, that we also

9 might reign with you. For I think that God hath set forth

save the two Epistles to the Thessalonians, and probably that to the
Galatians. The only place in the New Testament where the term
Scripture is applied to the books of the New Testament is 1 Pet. iii. 16.
See ch. ix. 10; x. 11 ; xv. 3, 4, 45, 54. St Paul either refers to Jer. ix.
23, 24, or to passages which speak of God as the source of all know-
ledge, such as Deut. xvii. 19, 20; Josh. i. 8; Ps. i. 2, cxix. 99, 100;
Prov. viii. ix., &c.

7. For ivho maketh thee to differ from another\ Cf. St John iii. 27;
James i. 1 7. All the gifts they had received were of God, and this fact
excluded as a matter of course all boasting or self-satisfaction. The
Vulgate translates 'maketh thee to differ' by discerno, with the signifi-
cation given above. This throws a light on the meaning of our English
word discern in ch. xi. 29, where see note.

glory\ Rather, perhaps, boast. See note on ch. v. 6.

8 — 16. Contrast between the Corinthian Teachers and
St Paul.

8. Now ye a7-efull, notv ye are rich'] Here we have one of the sudden
turns of feeling so remarkable in the Apostle's style. Abruptly breaking
off at the M'ord 'boast,' he dashes off into an animated and ironical
apostrophe. 'I may well say 'boast' for boasting is your crying sin,
but it is boasting in yourselves, not in God. All your wants spiritual
and temporal now are satisfied, you have become rich, you are reigning
like kings. But in your self-satisfaction you give not a thought to those
whose labours have made you what you are. Would that it were really
with you as you imagine it to be ! Then we might hope for some re-
mission of our trials, distresses, humiliations. But at present all the
sorrow, suffering, shame is ours, while either in fact or in fancy you are
enjoying all the good things given to Christians, immunity from suffering,
quiet of conscience (Rom. viii. i), wisdom, honour, inward satisfaction.'
The word translated //^// has the sense of being satiated with good things,
(Vulgate, satiirati). Some editors read the verse as a series of questions.
But the affirmative form strengthens the irony of the passage.

without us\ Though St Paul had admitted the Corinthians into the
same blessings as he enjoyed himself, he had no share in their blessings.

and I -would to God ye did reign, that we also 7night reign with yoit] The
Apostle does not regard the persecutions and distresses he underwent

vv. lo— 12.] I. CORINTHIANS, IV. 53

us the apostles last, as it were approved to death : for we
are made a spectacle unto the world, and to angels, and to
men. We are fools for Christ's sake, but ye are wise in to
Christ ; we are weak, but ye aj-e strong ; ye are honourable,
but we are despised. Even unto this present hour we both u
hunger, and thirst, and are naked, and are buffeted, and
have no certain dwelling place; and labour, working with 12
our own hands : being reviled, we bless ; being persecuted,

as desirable for their own sake, but only as means to an end. The
empire of evil is not to be destroyed without a conflict, and the sufferings
endured by Christ's servants are the evidences that it is going on. But
the best of those who are thus contending for the truth may lawfully
wish that the conflict were over and the reign of the saints begim.
Such a wish, in fact, appeai^s to be expressed by the words, ' Thy king-
dom come.'

9. For I think that God hath set forth its the apostles last, as it were
approved to death] So the original version of 161 1. Our modern Bibles
read appointed with Tyndale and Cranmer. Cf ch. xv. 31; Ps. xliv.
22; Rom. viii. 36; 2 Cor. iv. 11. It is possible that we have here, as
in I Thess. iv. 17, an expression of that expectation of Christ's speedy
coming which we know was general among the Christians of the Apostolic
age. We know (Mark xiii. 32) that the Apostle's inspiration did not ex-
tend to this subject. However this may be, the Apostles are represented
as coming last in a procession of gladiators, as devoted to death, (Ter-
tuUian renders the word bestiarios, "appointed to fight with beasts," see
ch. XV. 32,) and the whole universe, angels and men, as spectators of the
conflict. Cf. Heb. x. 33; xii. i. The image is taken from the Isthmian
games which were held near Corinth. See notes on ch. ix. 24 — 27.

10. We are fools for Christ's sake] Rather, on account Of Christ, i.e. on
account of His doctrine, which was looked upon as folly (ch. i. 23 ; ii. 14).

ye are wise in Christ] Prudent, Wiclif; priidentes, Vulgate. It is
scarcely necessary to explain that this language is ironical. They were
imquestionably 'prudent' in this, that they spared themselves the
labours and anxieties in which St Paul was so ' abundant' (2 Cor. xi. 23).

H. Even unto this present hour we both hunger, and thirst] The
Apostle would point out to his converts the true glory of the Christian
minister. Labour and suffering for Christ's sake are the marks of the
servants of God, not self-conceit and self-praise.

12. and labour, working with our mvn hands] Consult Paley,
Horae Paulinas, ist Ep. to Corinthians, No. vi., for a full discussion of
the remarkable coincidence between this passage and the speech to
the Ephesian elders in Acts xx. 34, where, though the words were
spoken on a different occasion, and are related by a different author, we
find statements exactly corresponding. St Paul, in this Epistle written
from Ephesus, and in that speech spoken at Ephesus, states that he
laboured with his own hands there, and in both cases the remark is
dropped undesignedly. The coincidence is the best proof possible of the

54 I- CORINTHIANS, IV. [vv. 13—16.

13 we suffer it : being defamed, we intreat : we are made as the
filth of the world, mid are the offscouring of all things unto

M this day. I write not these things to shame you, but as my

15 beloved sons I warn jFt»/<f. For though you have ten thousand
instructors in Christ, yet have ye not many fathers : for in
Christ Jesus I have begotten you through the gospel.

17 Wherefore I beseech you, be ye followers of me. For this

genuineness both of Epistle and narrative. See also ch. ix. 6 and
Acts xviii. 3; I Thess. ii. 9; 2 Thess. iii. 8.

being reviled, we bless] Compare St Matt. v. 5, 38 — 45 ; St Luke
xxiii. 34; St John xviii. 23; i Pet. ii. 23.

13. we are 7nade as the filth of the zvorld\ The word here translated
filth means (i) that which is removed by cleansing and (2) an expiatory
sacrifice, one who is delivered up to destruction, like Jonah, to save
others as guilty as himself. St Paul does not assert that he is such a
sacrifice, but that he is like one, because by his sorrows and sufferings
many souls are brought to Christ. Cf. Col. i. 24, and Bp "Wordsworth
in loc.

and are the ofiFscoitrittg] Literally, as the offscouring. This word in
the original is derived from a verb signifying to rub, scrape, shave.
It has similar significations to the preceding: (i) that which is removed
by rubbing, (2) a sacrifice for the benefit of others. Suidas in his
Lexicon states that it was a custom among the Greeks in times of
calamity to cast a victim into the sea as a sacrifice to appease Poseidon,
the god of the sea, with the words, "Be thou our otTscouring." In
virtue of the humiliations and distresses endured by St Paul, he repre-
sents himself as becoming the refuse of mankind, in order that by this
means he may bring blessings innumerable within their reach. So
Tobit V. 18, " Let the money be sacrificed as nought for the sake of the
child;" and Ignatius (to the Ephesians, ch. 8), "I am yowx off-scouring,"
i.e. I am undergoing these afflictions for your sakes, and similarly in the
Epistle attributed to St Barnabas (ch. 6), in all which places the same
word is used.

of all tlmigs] Better, of all men.

14. / write not these things to shame you, but as my beloved sons /warn
you] The object of the foregoing passage might be mistaken, and there-
fore the Apostle refers to the mutual relation between himself and the
Corinthian Church. His object is not reproach, but the amendment of
their lives. It is the rebuke of a father, not the strong language of a
man justly indignant.

15. yet have ye not many fathers] We have here an interesting
example of the fact that the spirit rather than the letter of Christ's
commands is to be observed, and that one passage of Scripture is not to
be strained so as to contradict another. ' Call no man your father on
earth,' says Christ (St Matt, xxiii. 9): that is, as explained by the
present passage, in such a spirit as to forget Him from whom all being
proceeds.

vv. 17—19.] I. CORINTHIANS, IV. 55

17 — 21. Miss 10 ?t of Timothy, to be followed, if irieffcctiial^ by

strofig measures on the part of St Paul himself.
cause have I sent unto you Timotheus, who is my beloved
son, and faithful in the Lord, who shall bring you into re-
membrance of my ways which be in Christ, as I teach every
where in every church. Now some are puffed up, as though :

1 would not come to you. But I will come to you shortly, :

in Cht-ist Jt'siis I 7iave begotten vou] i. e. because Jesus Christ dwells
in His ministers, and their work is His. Cf. ch. iii. 5 — 9.

16. heyefolloiversofme\ Literally, imitators. N\\{g-^\.t, imitatores.
St Paul's was no spurious humility, such as has too often taken the
place of real gospel humility in the Christian Church. He could ven-
ture to refer to his own example, where his conscience told him he had
honestly striven to carry out his Master's commands.

17 — 21. Mission of Timothy, to be followed, if ineffectual,

BY STRONG MEASURES ON THE PART OF ST PaUL HIMSELF.

17. For this cause have I sent unto you Timotheus'] Literally, I sent,
i. e. before this epistle was written, see note on ch. xvi. 10. St Paul's
affection for the gentle and somewhat timid Timothy is a re'markable
trait in his character. From almost the beginning to the end of his
ministry he had, not even excepting St Luke, no more trustworthy,
affectionate, and faithful friend, nor one who more thoroughly under-
stood his mind. Cf. Phil. ii. 19, 20, 12; i Thess. iii. 2; i Tim. i. 3;

2 Tim. iii. 10. It may be also valuable to remark how the common
life of the believer and his Lord is ever present with St Paul. If
Timothy is 'faithful and beloved,' it is 'in the Lord;' if St Paul has
'ways,' they are 'in Christ.' For Timothy's parentage and connexion
with the Apostle, see 2 Tim. i. 5, and Acts xvi. i. It will be observed
that the statement here undesignedly made is in precise agreement with
Acts xix. 22. See Paley, Horae Paiilinae, in loc.

my beloz'ed son, and faithful in the Lord\ rather, my beloved and
faithftQ child in the Lord, implying that Timothy owed his conversion
to the Apostle, cf i Tim. i. 2, 18; 2 Tim. i. 2; where the same word
is used which is here translated 'son.'

%vho shall bring you into remembrance^ A delicate hint that they had
forgotten them.

7ny ways which be in Christ] An equally delicate hint that they are
not St Paul's ways only.

as I teach every 7uhe7-e in every church] An additional reason why
they should not be set aside at Corinth.

18. Now some are puffed up, as though I would not come to yoti] See
note below, ch. v. 2. As the whole of the Second Epistle to the
Corinthians shews (see for instance, ch. x. 2), there were those at
Corinth who depreciated St Paul's authority. Such persons persuaded
themselves that they had so undermined his reputation that he would

56 I. CORINTHIANS, IV. [vv. 20, 2r.

if the Lord will, and will know, not the speech of them which

20 are puffed up, but the power. For the kingdom of God is

21 not in word, but in power. What will ye? shall 1 come unto
you with a rod, or in love, and i?i the spirit of meekness ?

not dare to come again to Corinth, and they grew more self-asserting
in consequence. But though St Paul submitted to contempt and insult
from without, he demands the respect due to his office from those within.
He bore the reproach of the infidel and scoffer : among his own people
he acts upon the precept, 'Let no man despise thee.' Paley remarks
on the undesigned coincidence between this passage and 2 Cor. i, 15 —
17; ii. I. It appears that there had been some uncertainty about the
Apostle's visit. It was this which had led some of his opponents to
assert that he would never shew his face at Corinth again.

19. if the Lord wiWl See James iv. 13 — 15, who "justly derides that
rashness among men, in that they plan what they shall do ten years
hence, when they are not certain that they shall live another hour."
Calvin in loc. The Roman Catholic commentator, Estius, makes a simi-
lar observation.

not the speech of them which are puffed up, but the power] The power
that is derived from Christ, which He Himself possessed to influence
the heart of man. Such seems to be the more usual meaning of the
word dvvafus in St Paul's Epistles. Cf. Rom. i. 16; i Cor. ii. 4, &c.
It includes, no doubt, the power of working miracles, for with one or
two exceptions, the miracles of the gospel were manifestations of Christ's
power to deliver humanity from the dominion of evil and its conse-
quences.

20. not in ivord, but in power"] See note on ch. i. 5, where the word
here used is translated titterance. In the last verse it is translated speech.
Like our words sermon and discourse, it contains within itself the notion
of matter and oral delivery. Of what the Apostle meant hy pozuer, we
are scarcely fit judges. We have been too familiar with them from
childhood to be able to comprehend what pozver the Apostles' words
must have had upon the hearts and lives of those who heard them.
We may gain some slight idea by comparing them with the best
passages of the earliest Christian writers after the Apostles; and still
more by comparing them with the utterances of the Greek sophists and
dialecticians of the time. The kingdom of God, St Paul would remind
his hearers, i. e. His sovereignty over the human heart, is not simply an
affair of the intellect, but of the spirit. It does not consist in the
acceptance or establishment of certain propositions, but in influence over
the life and conscience.

21. with a rod] That is either (i) with some commentators, e.g.
Chrysostom, the resolution to deliver the rebellious over to Satan (see
next chapter). If this be the case, the word 'power' in the last verse
must include power to do harm. But it is better (2) to refer the ex-
pression to the severity of language which the Apostle would be com-
pelled to use, if there were no signs of improvement when he came.
This falls in best with the fatherly relation, involving of course the

A

. I, 2.] I. CORINTHIANS, V. 57

Ch. V. I — 8. The case of the incestuous person.

It is reported commonly that there is fornication among
you, and such fornication as is not so much as named
amongst the Gentiles, that one should have his father's wife.
And ye are puffed up, and have not rather mourned, that he

idea ot correction, in which he describes himself as standing towards
the Corinthian Cliurch. See v. 15, and compare Prov. xiii. 24 ; xxiii. 13,
14, &c. The words 'spirit of meekness' in the last part of the verse
confirm this last interpretation. The literal translation is ^ in a rod,'
referring to the spirit in which the Apostle was to come. ' Am I to
come to you in a spirit of correction, or in a spirit of meekness ? '

Ch. V. 1 — 8. The case of the incestuous person.

1. It is reported conniiouly that there is fornication among you\ This
explains the mention of the 'rod' in the last verse.

and such fornication as is not so jniich as named amongst the Gentiles^
Two considerations of some importance, bearing on Church history, are
suggested by this passage. The first is, that we must dismiss the idea,
that the Christian Church at the beginning of its career was a pattern
of Christian perfection. The Corinthian community, as described here
and in chap. xi. 21, was lamentably ignorant of the first principles of
Christian morality and Christian decency, and we see how the Apostles
had to begin by laying the very foundations of a system of morals among
their depraved heathen converts. It is probable that nowhere, save in
the earlier years of the Church at Jerusalem, was there any body of
Christians which was not very far from realizing the Christian ideal, and
which was not continually in need of the most careful supervision. The
second point is that St Paul's idea of discipline seems to have differed
greatly from the principles which were creeping into the Church at the
end of the second century. See v. 5, and compare it with 2 Cor. ii.
3 — 8, which seems plainly to refer to the same person. In spite of
the gravity of the crime— it would seem (2 Cor. vii. 12) that it was
committed while the father was alive — we find here nothing of the long,
in some instances life-long, penance which had become the rule of the
Church for grave offences before the end of the third century. It is,
perhaps, hardly necessary to remark that by the words father's zvife,'
stepmother is meant. But the language of the Apostle seems to imply
that she had been divorced by the father and married to the son, a pro-
ceeding which the shameful laxity of Corinthian society rendered pos-
sible. See note on ch. vii. 10. Estius, however, thinks that the son
was living publicly with his father's wife, as though she were his own.

2. And ye are (lit. have been) puffed up, and have not rather mourncd\
Puffed up. Vulgate, inflati. Tyndale, ye swell. Wiclif, are bolnun, i. e.
svvoUen with pride. It sheds a terrible light upon the self-satisfaction
of the Corinthian Church, that it was not disturbed by such a scandal as
this.

58 I. CORINTHIANS, V. [vv. 3—5.

that hath done this deed might be taken away from among

3 you. For I verily, as absent in body, but present in spirit,
have judged already, as though I were present, concerning

4 him that hath so done this deed, in the name of our Lord
Jesus Christ, when ye are gathered together, and my spirit,

5 with the power of our Lord Jesus Christ, to deliver such a one

might he taken aiuay from among von"] The power of excommunication,
that is of separating from the Christian society those whose lives were a
disgrace to the Christian profession, has always been a power claimed
by the Church of Christ. Our own Church declares that it is "much
to be wished" that such discipline could be restored among ourselves.
But the power has unquestionably been misused, and the consequence
of its abuse has been to a great extent to take away its use.

3. / verily, as absent in body'] Cf. Col. ii. 5 ; i Thess. ii. 1 7. Here
we have the method of excommunication pursued in the Apostolic
Church. It is important to observe it narrowly. First, it is to be
remarked that the Apostle is acting not only as the president, but as the
founder of the Corinthian Church. Next we remark that the whole
Church at Corinth was associated with him in the work. "When ye are
gathered together, and my spirit." Hence it came to pass that in primi-
tive times it was usual for such acts of discipline to be carried out in the
presence of the Church or congregation in which the offender was
accustomed to worship. Thirdly, it is observable that such excommu-
nication was pronounced 'in the Name of our Lord Jesus Christ,' that
is, with His authority and in accordance with His Divine Law of purity
and love, whereby, while hating the sin, He desired to convert the
offender.

have Judged ah-eady'] This may either be taken (i) as in the Author-
ized Version, with the word concerning inserted before him that hath so
done this deed, or (2) these last words may be regarded as the accusative
after "deliver," and the word "judged" taken absolutely. The former
appears preferable, but the whole passage is very intricate.

concerning him that hath so done this deed] Literally, he tliat hath
perpetrated this deed in such a manner, i.e. as though to add to
the guilt and shame of it by his way of doing it.

4. i/i the name of our Lord Jesus Christ] This may be taken{i)
with 'I have judged' in e/. 3; (2) with when ye are gathered together, or
(3) with to deliver such a one -unto Satan. Of these (i) and (3) are pre-
ferable to (2), which would involve an awkward inversion in the
order of the words. It implies either (r) the solemn promulgation of
the sentence by St Paul, in the name and with the authority of
Christ, or (2) the equally solemn delivery of the offender over to Satan.
All assemblies of the Christian Church were gathered together in the
Name of Christ.

ivith the poiver of our Lord Jesus Christ] This has been taken (i)
with when ye are gathered together, and (2) with to deliver such a one
unto Satan. The former is preferable. The Corinthian Church, when

V. 6.] I. CORINTHIANS, V. 59

unto Satan for the destruction of the flesh, that the spirit may-
be saved in the day of the Lord Jesus. Your glorying is not 6
good. Know ye not that a little leaven leaveneth the whole

assembled in the Name of Christ, and acting under the authority of its
chief pastor, one of Christ's Apostles, was armed with a spiritual
power from Jesus Christ to pronounce and carry out the awful sentence
which follows.

6. to deliver suck a one unto Satan for the destruction of the fleshy
Two explanations of this passage demand our notice, (i) It has been
understood of excommunication, as though he who was excluded from
the Christian Church was thereby solemnly given back to Satan, from
whose empire he had been delivered when he became a Christian. The
'destruction of the flesh' and the salvation of the spirit are then
explained to mean that mortification of carnal concupiscence and that
amendment of life which the sentence is calculated to produce. But it
is better (2) to understand it of some temporal judgment, such as befell
Job in the Old Testament, Ananias, Sapphira, and Elymas the sorcerer, '
in the New. Such an idea was common among the Rabbis (see
Stanley's note). It falls in with such passages as St Luke xiii. 16;
1 Cor. xii. 7 (where ' messenger ' may be translated ' angel '), as well
as with ch. xi. 30 in this Epistle. The punishment was intended for
the discipline and ultimate recovery of the spirit. Some have doubted
whether this is possible, but we may bear in mind the acute remark of
Meyer, that though "it is with an antichristian purpose that Satan
smites the man, against his own will the purpose is made to serve God's
aim of salvation." He also notices that it is not the body but ihs flesh,
i.e., carnal appetite, that is to be destroyed by the chastisement. A
similar instance of delivery to Satan is to be found in i Tim. i. 20.
Whether the power was confined to the Apostolic age or not is a
point we cannot determine with certainty.

sicch a one] The force of the expression in the original is a man of
that sort, the person capable of such a deed.

that the spirit 7nay be saved in the day of the Lord Jesus] "Human
punishment rests upon three grounds: (i) it is an expression of Divine
indignation; (2) it aims at the reformation of the offender; (3) the
contagious character of evil ; a little leaven leaveneth the whole
lump." — Robertson. For the day of the Lord Jesus see ch. iii. 13, iv. 5,
and Rom. ii. 5, 16.

6. Your glorying is not ,!:;ood] Rather, that state of things of
which you g-lory is not good. The word here translated glorying
signifies that whereof a man glories, and is so translated in Rom. iv. 2.
Cf. ch. ix. 15, 16 ; 2 Cor. i. 14, v. 12, ix. 3, &c., where the same word is
used, but is variously translated in our version. The Corinthians are
once more reminded how little cause they had for self-glorification. As
long as they permitted such an offender to defile their society they were
in a measure partakers of his sin.

a little leaven leaveneth the -whole lump] The presence of a very small
amount of evil in the Christian society imparts a character to the whole

6o I. CORINTHIANS, V. [w. 7, 3.

7 lump ? Purge out therefore the old leaven, that ye may be

a new lump, as ye are unleavened. For even Christ our

s passover is sacrificed for us : therefore let us keep the feast,

— a truth only too fully exemplified in the after-history of the Christian
Church. From the evil that has crept into the Christian society men
have taken occasion to deny its divine origin. The student of history
will remember how dexterously Gibbon contrives to throw discredit
upon Christianity by enlarging upon the shortcomings of the early
Church, and by evading the comparison between its moral elevation
and the shocking demoralization of heathen society. The same words
are to be found in Gal. v. 9.

7. Purge out therefore the old leaven'] Reference is here made to
the Jewish custom of searching for leaven, which is mentioned in the
Talmud, and which probably existed in the Apostles' time. Because
Scripture speaks of 'searching Jerusalem with candles,' Zeph. i. 12,
they used to carry out this custom of searching for leaven with great
strictness, taking a candle and "prying into every mousehole and cranny,"
as St Chrysostom says, so as to collect even the smallest crumb of
leavened bread, which was to be placed in a box, or some place where a
mouse could not get at it. This ceremony, as Lightfoot tells us ( Temple
Sei~vice, ch. XII. sec. i) was prefaced by the prayer, "Blessed be Thou,
O Lord our God, the King everlasting, Who hast sanctified us by Thy
commandments, and hast enjoined the putting away of leaven." The
custom exists among the Jews to this day. The scrupulous care in
removing the smallest particle of the bitter substance adds force to St
I'aul's injunction. Not the sliglitest trace of bitterness and vice and
wickedness was to be left among Christians, since they kept continual
feast upon the Flesh and Blood of the Paschal Lamb, even Jesus Christ.
See the discourse in St John vi., itself delivered before a Passover.

that ye may be a new lump, as ye are tinleavened\ as ye are (called to
be) unleavened, i.e. purged free from 'vice and wickedness' (z/. 8), "so
be also in fact." See note on ch. i. 2, and Rom. vi. 3, 4. The Christian
community was to be a ' new lump,' because it was placed among men
as a new society — a society, the object and aim of which was to keep
itself free from the defilements of the rest of the world. The word trans-
lated lump signifies properly a mass of dough, from a verb signifying to
mix, knead.

Christ our passover'] Meyer here remarks that St Paul regards Christ
as having been slain on the day of the Paschal Feast. We may add
that he also explains how the Last Supper was called by Christ a Pass-
over (St Luke xxii. 15). For in truth it was a real Passover, though not
the Passover of the old, but of the new Law, a standing witness to the
fact that Christ has become our continual food (cf Aquinas, Lauda
Sion, cited by Dean Stanley, "Novum Pascha novoe legis "). Christ
was the Passover, (i) because He was the Lamb slain from the founda-
tion of the world (Rev. xiii. 8), of which the Paschal Lamb was a
type (cf. St John xix. 36) ; (2) because His Blood, sprinkled on the soul,
delivers us from the destroying angel; (3) because we feed on His

V. 9-] I. CORINTHIANS, V. 6i

not with old leaven, neither with the leaven of malice and
wickedness ; but with the unleavened bread of sincerity and
truth,

9 — 13. Application of the same principle to offenders

generally.
I wrote unto you in an epistle not to company with 9

Flesh and Blood (St John vi. 51 — 57), and are thereby nourished for
our escape from the ' land of Egypt, the house of bondage.' This
is why we are to purge out the old leaven, because Christ, the Paschal
Lamb, has been slain, and we are bidden to keep perpetual feast on
Him. It is not improbable (see ch. xvi. 8) that this Epistle was written
about the time of the Passover. On this point consult Paley, Horac
Patdinae in toe.

is sacrificed\ Literally, "was sacrificed, i. e. once for all. Cf. Heb. vii.-
27, ix. -25, 26, X. 10. The more literal translation of the passage is, for
our Passover was sacrificed, even Christ.

8. lieep the feasi] Rather, keep festival, referring to the perpetual
feast the Christian Church keeps on the Flesh and Blood of her Lord.
Not 'i/ie feast' as in our version, which would imply some particular
festival.

malice and zvickednessl Rather, perhaps, vice and wickedness, cf ch.

xiv. "20.

sincerity and t7-ntli\ The word here translated sincerity is derived
either (i) from a word signifying to revolve, as though rejecting by
its rapid revolution all extraneous matter, or (2) by most etymologists
as from the rays of the sun, which by their searching character would
immediately reveal the presence of any impurity. It would, therefore,
seem to mean transparent honesty of purpose and character.

9—13. Application of the same principle to offenders
generally.

9. / tvrote nnto yon in an epistle not to company with fornicators^
From the particular case, and the reflections it suggested, we now
come to general rules of conduct on this subject. The Apostle would
not have his converts flee from the world, as so many did in later
ages, but remain in it and leaven it. This course must bring them into
contact with many ungodly men, whose evil example they must not
follow, but whom they cannot altogether avoid, unless they would retire
altogether from the active business of life. But if any member of the
Church bring dishonour on the Christian name by such sins as those
which are named, the Christian is bound to shew his sense of such
flagrant inconsistency and hypocrisy, by refusing even to sit down to a
meal with him. It is not difficult to follow the spirit of such an
exhortation now, though it may be impossible to observe its letter.
We cannot help meeting men of depraved morals and irreligious lives in
business or in general society ; we can, nay we must, refrain from
making such persons our associates and intimates.

I. cor. 5

62 I. CORINTHIANS, V. [w. 10—13.

10 fornicators : yet not altogether with the fornicators of this
world, or with the covetous, or extortioners, or with idola-

11 ters ; for then must ye needs go out of the world. But
now I have written unto you not to keep company, if any
man that is called a brother be a fornicator, or covetous,
or an idolater, or a railer, or a drunkard, or an extortioner ;

12 with such a one no not to eat. For what have I to do to
judge them also that are without? do not ye judge them

13 that are within? But them that are without God judgeth.
Therefore put ^vvay from among yourselves that wicked
person.

in an epistlc\ The' Greek has the Epistle, and as in 1 Cor. vii. 8 the
same words are used in reference to this Epistle, it has been concluded
that mention' is here made of a former Epistle which is now lost. Estius
calls attention to the fact that in "2 Cor. x. 10 St Paul speaks of his
'letters' as though he had written more than one to the Corinthian
Church. It is not probable that all St Paul's letters have come down to
us, and therefore we may conclude, with the majority of commentators,
that the reference is to an Epistle no longer extant.

10. or zailh the covetous] The word used here in the original is
derived from two Greek words signifying to have more. Hence it
signifies (i) one who has more than enough, (2) who desires more than
enough of whatever kind, (3) one greedy after money. In some passages
it, and the substantive and verb of similar derivation, are used of
sensual sin, 'as in Eph. v. 3; i Thess. iv. 6. In this verse, as well
as in Eph. v. 5, and Col. 'iii. 5, these words are connected with
idolatry; e*ither (i) because the love of riches is a kind of idolatry
(i Tim. vi. 17) or {2) because the idolatrous rites of heathenism were so
frequently stained with sensual indulgence. The verb formed from it
generally signifies to oven-each, take advantage of. Thus in 2 Cor. ii. if
it is translated 'get an advantage of,' in vii. 2 'defraud,' and in
xii. 17, 18 'make a gain of.' Dean Stanley illustrates its use by the
word coi'et as used in the Tenth Commandment; first in the ordinary
sense of covetousness, 'thou shalt not covet thy neighbour's house,' and
next in the sense of sensual desire, 'thou shalt not covet thy neighbour's
wife.' We may also compare the words greed and greedy, which coming
from the Anglo-Saxon grcrdan to cry, and kindred with the Gothic
greitan, the Lowland Scotch greet, and the Italian gridare, words of
similar signification, have diverged from one another in sense, and are
used, the former' exclusively of gain, the latter of the indulgence of
appetite.

11. 1 have zuritten'] Literally, I 'wrote, i. e. in the former Epistle.
called a brothe)-\ i. e. as being so in name only.

an extortioner] Latin rapax, a kindred word to that used in the
original. Distinct from the covetous man in that he uses force rather
than fraud to deprive men of their property.

12, la For what have I to do to judge them also that are without ?] The

vv. I, 2.] I. CORINTHIANS, VI. 63

Ch. VI. I — II. The way to settle disputes in tJie
Christian Church.
Dare any of you, having a matter against another, go 6
to law before the unjust, and not before the saints ? Do 2

connection of thought in this and the next verse is as follows: "You
have supposed me to have been urging you to abstain altogether from
any kind of intercourse with sinners. You misunderstood my meaning.
I only meant to refer to the members of your own community. As you
might have gathered from your own practice, which is confined to the
Christian body, I have no authority to deal with those without. They
are in the hands of God." And then he abruptly adds, 'Cast out the
wicked man,' or 'the evil thing.' The word therefore (literally 'and')
is absent from many MSS., and has been supposed to have been
introduced from the Septuagint version of Deut. xiii. 5 ; xvii. 7 ; xxi.
21, &c. In the Greek the word jj'i? in v. 12 is emphatic, and the words
those that are ivithin scarcely less so — 'it is those that are within that
ye judge.' Some editors would read the following words as a question,
'Doth not God judge those that are without?'

Cu. VI. 1—11. The way to settle disputes in the Christian
Church.

1. Dare any of yon, having a matter against anothcr'\ The principle
is here laid down which is to guide Christians in their lawsuits. Dis-
putes about property are treated by the Apostle as matters of the most
trifling import. To call in the unbelievers to settle the disputes of
Christian brethren was an act of audacity almost beyond the belief of the
Apostle (v. i), and in marked contrast to the feeling prevalent in the
Christian Church at its first foundation (Acts iv. 32 ). It were far better for
a Christian to suffer the utmost wrong, than to bring such a reproach upon
the name of Christ (j'. 7 ). The disputes of Christians were therefore settled
by private arbitration, a custom which continued until Christianity was
formally established as the religion of the Roman Empire. In the
so-called Apostolical Constitutions, which were drawn up in the second
or early in the third century, we find a provision that these private courts
of arbitration should be held early in the week, that any disputes which
might arise might be set right before the following Sunday. Such
courts of arbitration have given place to the Christian courts of law,
before which it often becomes necessary for a Christian to plead, lest
violent or covetous men should dissolve the framework of society. Yet
the principle of this passage should guide us still, of regarding mutual
love as of more importance than 'the things that pertain to this life,'
of preferring rather to suffer wrong than to appeal to the law, unless
some more important matter is at stake than our individual loss or in-
convenience.

and not before the saint s'\ Cf. St Matt, xviii. 17, where we have
a precept of Jesus Christ concerning the settlement of differences in
the Christian Church.

5—2

6i I. CORINTHIANS, VI. [w. 3, 4.

ye not know that the saints shall judge the world ? and if
the world shall be judged by you, are ye unworthy to judge

3 the smallest matters ? Know ye not that we shall judge
angels? how much more tilings that pertain to this life?

4 If then ye have judgments of things pertaining to this life,
set them to judge who are least esteemed in the church

2. the saints shall judge the world'X i.e. at Christ's second coming.
See St Matt. xix. 28, St Luke xxii. 30, and Dan. vii. i^.

are ye unworthy to Judge the smallest matters ?\ The word here
translated matters, and in ver. 4 judgments, has the following sig-
nifications : (i) tribunals; (2) causes brought before such tribunals ;
(3) the trial held in such courts ; (4) the proofs whereby the trial is
decided. Of these (4) is out of the question here. If we do not accept
(■2), which is the rendering of our version, we must either translate
Are ye unworthy to preside over the 7?iost unimportant tribunals t or
Are ye umvorthy to hold trials of the most insignificant kind?

3. KnoTU ye not that we shall judge angels?] Cf. 2 Pet. ii. 4, and
Tude 6. Some have thought that good angels are here meant. But
it is difficult to see how (i) men could pronounce sentence upon their
conduct openly, or (2) acquit or censure them by the silent sentence
of a consistent life. For in the first case there would be no sentence
to pronounce, and in the second it would be they who would judge
the holiest man that ever lived, and not he who would judge them,
"The interpretation squares well with the argument. We shall judge
devils, who not only were so noble in their original condition, but are
still even when fallen immortal beings. What then ! shall the paltry
things which concern the belly be withdrawn from our decision ?" —
Calvin. "The good angels are not hereafter to be judged, but they
will form a part of Christ's glorious retinue when He comes to judg-
ment."— Wordsworth.

4. judgments'] domes, Wiclif See note on ver. 2. The meanmg
(2) seems the only admissible one here, inasmuch as Christians were
not likely as yet to possess secular tribunals or to hold secular trials in
the technical sense of the word. Secular causes they had, and as we
see, they carried them before the heathen courts.

set them to judge] This passage may be taken in three ways, (i)
as in our version, imperatively, set them to judge, i. e. the matter is
so trivial that any person, even the most contemptible for his under-
standing in the Church, is quite fit to undertake the settlement of it.
Or, (2) indicative, ye are setting, as though it were the heathen who
were the most despised in the Church, Or (3) as a question. Is it
your custom to set such persons to settle such matters ? much less
then should you bring them before the heathen, who in points of moral
perception are infinitely below the least esteemed members of the
Christian Church. Of these (i) is preferable as falling in best with
the context : while (2) is open to the objection that it was not the
custom of Christ or Flis Apostles to represent one's fellow-men, even
though they were heathen, as fit objects of contempt.

vv. 5—9.] I. CORINTHIANS, VI. 65

I speak to your shame. Is it so, that there is not a wise s
man amongst you ? no, not one that shall be able to judge
between his brethren? But brother goeth to law withe
brother, and that before the unbelievers. Now therefore 7
there is utterly a fault among you, because ye go to law
one with another. Why do ye not rather take wrong?
why do ye not rather suffer yourselves to be defrauded ?
Nay, you do wrong, and defraud, and that yoiir brethren. 8
Know ye not that the unrighteous shall not inherit the 9
kingdom of God? Be not deceived: neither fornicators,

hast esteem edl Literally, thought nothing of.

5. / spc-ak to yon?- shame'\ ' You are not to suppose me in earnest.
I only say this to shame you for the undue vahie you set on the things
of this life. Such matters might fitly be left to the decision of the
most insignificant member of your community. But there is no necessity
for that. Surely there are plenty of persons among you who are com-
petent to settle such questions; and thus save you the scandal of
carrying your disputes before the heathen, when you have pledged
yourself to lead a life above such considerations.'

6. But brother goeth to laiKi\ "It is not a question between eccle-
siastical and civil courts, but between Law and Equity, Litigation

and Arbitration The remedy is not more elaborate law, nor cheaper

law, nor greater facility of law, but more Christianity." Robertson.
Cf. note on ver. i.

and that before the jmbeliroers] Rather, before unlDelievers, the
fact of appearing before unbehevers at all on such matters being the
point to which attention is directed. "Beside the scandal of such a
proceeding, as exposing their internal differences to the eyes of the
heathen, there were certain fonnularies to be gone through in the
heathen law-courts, such as adjurations by heathen deities, which would
involve them in idolatrous practices." Wordsworth. Cf. also Blunt,
Lectures on Ch. History, t^^. iio, 149.

7. Why do ye not rather take wrong?] Cf St Matt. v. 38 — 42.

8. Nay, you do wi-ong, and defraud, and that (your) brethren] Not
only are you not willing to suffer injury, but you inflict it, and you
inflict it upon those with whom you are conjoined in relations as
affectionate as the ties of blood. ' One is your Master upon earth
and all ye are brethren.' And this was not to be a convention or
a sentiment, but a fact ; witnessed to by the affectionate name "the
brethren " by which everywhere Christians were known.

9. Knozv ye not that the unrighteous shall not inlmit the kingdom
of God?] The Apostle in this verse sums up what he has been saying
in this chapter and the last. First generally, the unjust, wrong-doers,
shall not inherit the kingdom of God, that is, His final kingdom
in the ' restitution of all things,' for which we daily pray. He then
proceeds to particulars, and declares that all who lived for themselves,

66 I. CORINTHIANS, VI. [vv. 10—12.

nor idolaters, nor adulterers, nor effeminate, nor abusers of

10 themselves with mankind, nor thieves, nor covetous, nor
drunkards, nor revilers, nor extortioners, shall inherit the

11 kingdom of God. And such were some of you : but j'e are
washed, but ye are sanctified, but ye are justified in the
name of the Lord Jesus, and by the Spirit of our God.

1 2 — 20. The grcilt of the Fornicator.

12 All things are lawful unto me, but all things are not

whether set upon sensual indulgence or upon gain, would deprive
themselves of the inheritance obtained through faith in Christ.

10. 7tor covetous'] See note on ch. v. 10.

7tor drtmkards, nor revilers\ Here, as in ch. v. 11, where the same
word is translated railer, we have the inevitable conjunction between
drunkenness and strife.

11. but ye are ivashed, hit ye are sanctified, but ye are jtistified']
The past tense is employed in the original — 'ye zuere washed, sancti-
fied, justified.' The allusion is to baptism, where by a solemn pro-
fession the disciple entered into covenant with — and so put on (see Gal.
iii. 27) Christ. The meaning o{ ye were -washed in the Greek is either
ye washed these things from you, or ye washed yourselves clean from
them, cf. Acts xxii. 16, There has been much controversy as to the
meaning of the words sanctified and justified here, as their position is
inverted from the usual order in which they stand. It is best to
take sanctified in the sense of dedicated to a holy life (haloived,
Wiclif), see note on ch. i. 2, and justified as referring to the actual
moral righteousness of life which is brought about by union with
Christ through the operation of the Spirit. See also Rom. i. 17.

in the name of the Lo7-d Jesus, and by the Spirit of our God]
The name of Christ stands for His power, almost, we might say,
for Himself. The original has ' ?'« the Spirit' not by the Spirit
of our God. Therefore something more is probably conveyed than
a mere instrumental agency, though the Greek ev is often used in
this way (as in ver. 2 of tliis very chapter). A comparison of this
passage with others in which the indwelling of the Spirit is implied,
as in ver. iQ and Rom. viii. 11, teaches us that the Holy Spirit is the
instrument of our sanctification and justification by virtue of our dwelling
in Him and He in us, making Christ's death to sin, and His life in
righteousness an accomplished fact in our hearts and lives. See also
St John iii. 6.

12—20. The guilt of the Fornicator.

7.2. All things are lawful unto me] In this and the next two
verses the main argum.ent of the rest of the Epistle is sketched out,
though not in the order afterwards followed by the Apostle. At
present he takes them in the order of their importance. First he

13.] I. CORINTHIANS, VI. 67

expedient : all things are lawful for me, but I will not be
brought under the power of any. Meats for the belly, and 13

touches on the comparatively unimportant question of the distinction of
meats, treated of at length in ch. viii., x. Then he alludes to the re-
lations of the sexes, the subject of ch. vi. 12 — vii. 40. _ And lastly he
speaks of the great doctrine of the Resurrection, which stands in a
close practical relation to the two former, and which is dealt with
in ch. XV. The words in this verse appear to have become a watch-
word with some among the Corinthian Christians. Starting from
the doctrine of Christian liberty taught by Christ (St John viii. 32,
36), and proclaimed with one mouth by His Apostles (Rom. viii. 2 ;
James ii. 12 ; i Pet. ii. 16); they declared that the Christian was
bound to a 'service' which was 'perfect freedom.'' St Paul ac-
cepts the principle, but with limitations. No actions were in them-
selves unlawful, he was ready to admit, provided (i) that they were
in accordance with God's design in creation ; (2) that they were cal-
culated to promote the general welfare of mankind; and (3) that
we were masters of our actions, not they of us. Bengel well remarks :
" Soepe Paulus prima persona eloquitur quae vim habent gnomes
in hac praesertim epistola. Ver. 15, x-. 23, 29, 30, xiv. 11," and
throughout Rom. vii.

but all things are not exfedient'\ The word" expedient {profitable,
margin, spadeful, Wiclif) from ex and pes, signifies originally, the
condition of one voho has his feet free; and hence that which frees us
from entanglements, helps us on, expedites us, as we are accustomed
to say. Its opposite, that which entangles us, is similarly called an
impediment. Cf. the word speed. The sense "that which is ad-
visable for the sake of some personal advantage," "expedient" as
opposed to what is based on principle, is a more- modern sense of
the word. Hence the meaning here is profitable : i. e. for others as
well as ourselves. Cf. ch. vii. 35, x. 33, where the derivative of
the verb here used is translated 'profit.' Robertson gives a valuable
practical illustration of the principle here laid down. '' In the North
on Sunday, men will not sound an instrument of music, or take a
walk except to a place of worship. Suppose that an English Christian
found himself in some Highland village, what would be his duty?
' All things are lawful ' for him. By the law of Christian liberty
he is freed from bondage to meats and drinks, to holidays or Sabbath
days ; but if his use of this his Christian liberty should shock his
brother Christians, or become an excuse for the less conscientious
among them to follow his example, against the dictates of their own
conscience, then it would be his Christian duty to abridge his own
liberty, because the use of it would be inexpedient," or rather, unprofit-
able.

brought under the poiver of any\ Compare the use of the same
Greek word in St Luke xxii. 25, 'exercise authority,' and also in
ch. vii. 4.

13. Meats for the belly, and the belly for meats'] This is a matter of
comparatively trifling importance. Meat is a necessity for our present

68 I. CORINTHIANS, VI. [vv. 14, 15.

the belly for meats : but God shall destroy both it and
them. Now the body is not for fornication, but for the

14 Lord ; and the Lord for the body. And God hath both
raised up the Lord, and will also raise up us by his own

15 power. Know ye not that your bodies are the members of
Christ ? shall I then take the members of Christ, and make

undeveloped life ; in the world where hunger and thirst will be no more
it will no longer be so. And therefore both it, and the organs formed
to digest it will be no longer wanted.

Nmv the body is noi for fomicatioii] St Paul is led, by the importance
he attaches to this point, to treat it first. The abominable licentiousness
of heathen cities in general, and of Corinth in particular (see Dean
Stanley's note on ver. 12) had led to a general conviction that the body
zuas for fornication. St Paul contradicts this, and most emphatically
proclaims that what was always permitted among heathens, and even,
in some cases enjoined as a religious rite, was distinctly in itself an
■unlawful act, not excusable on the plea of necessity, which he had
admitted in the case of meats, nor, like them, a question of "nicely
calculated less or more," but contrary to the laws laid down by God for
man, and calculated to deprive men of the blessings of the Resurrec-
tion.

but for the Lord\ i. e. Jesus Christ. The body is not formed to serve
a purely material end, but is the instrument of the spirit, and its end the
glory of God, through Christ.

and the Lord for the body] Because from our point of view Christ
came that we might serve and honour Him in our bodies. This
sentence answers to 'meats for the belly, and the belly for meats,'
above.

14. afid imll also raise up iis\ Unlike the belly, whose functions
shall cease, the body, through its Lord, is destined to an enduring life.
We are taught in Rom. viii. 11, in ch. xv., and by that much neglected
article in the Creed, " The Resurrection of the Body," that Christ came
to save, sanctify, and raise again, not our souls only, but our bodies.

by his mvii fozarr] Our version has rendered definite here what
in the original is indefinite. It is impossible to say for certain whether
the word "His" refers to the Father or to Christ; but the analogy of
St John v. 21, 25, 28, xi. 25, and especially 2 Cor. iv. 14, would lead us
to the conclusion that Christ is here meant. But see Eph. i. 19, 20.
There seems to be a distinction implied in the Greek of this verse
between the raising of Christ, who saw no corruption, and the raising
us from our state of corruption and almost annihilation, through the
power of Christ.

15. Know ye not that your bodies are the members of Christ ?] This
solemn truth, that by our calling as Christians we are so closely united
to Christ as to be 'members of His Body, of His Flesh and of His
Bones' (Eph, v. 30) is employed here to remind us of the restrictions
placed upon our Cliristian liberty. Our body is Christ's, nay it is, in a

vv. 16—19.] I. CORINTHIANS, VI. 69

thevi the members of a harlot ? God forbid. What ? know 16
ye not that he which is joined to a harlot is one body? for
two, saith he, shall be one flesh. But he that is joined 17
unto the Lord is one spirit. Flee fornication. Every sin i8
that a man doeth is without the body ; but he that com-
mitteth fornication sinneth against his own body. What ? 19
know ye not that your body is the temple of the Holy
Ghost which is in you, which ye have of God, and ye are

sense, apart of Christ I^bmclf. R may not be used in violation of the
laws imposed upon it from the beginning by God. Nor may it be used
to the detriment of others, who equally, with ourselves, belong to
Christ. And the sin here reproved leads to all kinds of misery and
wretchedness, and that because (vei-. 18) // is a violation of the eternal law
of God impressed upon the human body.

16. for t-ivo, saith he, shall be one Jhs}i\ No words could more plainly
shew than these and the preceding, what a monstrous perversion_ the
sin here mentioned is of the mysterious union between the sexes sanctified
by God in Holy Matrimony. No words could more strongly imply
than those which follow, that he who is 'joined to a harlot' thereby
separates himself from the Lord.

17. he that is joined tmto tlie Lord is one spirit'] Literally, cleaveth
to the Lord. No words, save perhaps those in St John xvii., coukl
more forcibly express the closeness of the union between Christ and His
faithful disciple.

18. Eve7y sin that a man doeth is -ivithoiit the dody] That is, every
other sinful act which affects the body approaches it from without and
affects particular members. But this sin takes the body itself as a whole
and makes it an instrument of sin. For it is a violation of the funda-
mental law impressed upon man from the beginning, whereby it is
decreed that a man shall cleave to his] wife, and to her alone, and they
twain shall be, or rather, ieco/ne one flesh, Gen. ii. 24. This view is con-
firmed by the fact that the word here translated sinneth, means "to go
astray," "to miss the mark;" so that the words 'sinneth against his ozun
body'' imply the running counter to the objects for which the body
is created. If this be the correct interpretation of the passage, the
practice of polygamy is here condemned.

sinneth against his own body] Cf Rom. i. 24.

19. know ye not that your body is the temple of the Holy Ghost]
See note on ch. iii. 16, andcf. 1 Cor. vi. 16; Eph. ii. 21, 22; i Tim. iii. 15;
2 Tim. ii. 20 ; Heb. iii. 3 ; i Pet. ii. 5. Observe also that God in Christ
acts through the Spirit (cf. ver. 11, 15 of this chapter), so that 'we are
the temple of God' because 'the Spirit of God dwelleth in us.' Nothing
can be more effectual than the thought of such an inhabitation, as being
the result of our Christian calling, to restrain us from the sin here
mentioned.

zvhich ye have of God] Rather, whom ye have from God, re-
ferring to the Holy Spirit. Cf. St John iii. 5, xiv. 26, xv. 26; Acts

70 I. CORINTHIANS, VI. VII. [vv. 20; i.

20 not your own ? For ye are bought with a price : therefore
glorify God in your body, and in your spirit, which are
God's.

Ch. VII. I — 9. Advice concerning Marriage and Celibacy.
7 Now concerning the thifigs whereof ye wrote unto me :

ii. 33. For the use of "which" for "whom," cf. 'Our Father which art
in heaven,' and Tit. iii. 6.

ye are not your ozvii] Cf. ch. vii. 12 ; Rom. vi. iS, 12 ; St John viii.
36 ; also Rom. xiv. 8. The Scriptures frequently remind us that
we have passed from slavery to sin into slavery to Christ, the latter
slavery, however, being the true freedom of man, enabling him to fulfil
the law of his being.

20. ye are (lit. 'were) bought with a price\' the "one sufficient Sacri-
fice, Oblation and Satisfaction made for thesins of the whole world "by
the Death and Passion of our Saviour Christ. Cf. Acts xx. ■2S; i Pet.
i. 19; 2 Pet. ii. I ; Rev. v. 9, &c.

and in your spirit, which are God^s\ These words are not found in
many of the best MSS. and versions, and they somewhat weaken the
force of the argument, which is intended to assert the dignity of the
body. They were perhaps inserted by some who, missing the point of
the Apostle's argument, thought that the worship of the spirit was un-
duly passed over.

Ch. vii. 1 — 9. Advice concerning Marriage and Celibacy.

1. Now concerning the things whereof ye wrote unto me] The newly
converted Corinthians had evidently found themselves in a difficulty
concerning marriage. The Jews in general, whatever ascetics like the
Essenes and Therapeutas among them may have done, set a high value
upon it; while the best of the heathen philosophers were inclined to
depreciate it, and certain sayings of our Lord (see St Matt. xix. 5 — 12)
seemed to support their view. The Corinthians had evidently written
to consult St Paul on the point.. The Apostle's advice may be thus
summarized: that though the unmarried. were, from their freedom from
all entangling ties, most at liberty to serve God in any way that He
might put before them, and. though in the present season of temptation
and persecution (vv. 26, 28) the unmarried would be spared much trial
and anguish which would fall heavily upon married persons, yet that it
was the duty of those who, in an unmarried state, were in danger of
offending against that solemn law of Christian purity which he had just
laid down, to "marry, and so keep themselves undefiled members of
Christ's Body." The growth in these luxurious days of habits at variance
with the simple and unostentatious life of the true Christian, places great
difficulties in the way of those who would follow St Paul's advice, and
is, therefore, the cause of an amount of immorality and misery which it
were better to prevent than to be compelled to cure.

vv. 2—7.] I. CORINTHIANS, VII. ^^

It is good for a man not to touch a woman. Nevertheless, 2
to avoid fornication, let every man have his own wife, and
let every woman have her own husband. Let the husband 3
render unto the wife due benevolence : and likewise also
the wife unto the husband. The wife hath not power of 4
her own body, but the husband : and likewise also the
husband hath not power of his own body, but the wife.
Defraud you not one the other, except ii be with consent s
for a time, that ye may give yourselves to fasting and
prayer, and come together again, that Satan tempt you not
for your incontinency. But I speak this by permission, 6
and not of commandment. For I would that all men were 7
even as I myself. But every man hath his proper gift of
God, one after this manner, and another after that.

2. Nc-jertheless, to avoid fo7-nicatioii\ Literally, on account of tlie
fornications, i. e. the habitual practice of this vice in the Church of
Corinth. See note on ch. vi. 13. We are not to suppose (see Meyer)
that we have the whole of the Apostle's view of marriage, but simply
that which connects itself with the question that has been asked him.
To understand the doctrine of marriage,, as generally delivered in the
Christian Scriptures, we must compare St John ii. ; Eph. v. 23 — 30 ;
I Tim. V. 14; Heb. xiii. 4; i Pet. iii. i- — 7. "These are questions of
casuistry, which depend upon the particular case, from which word the
term casuistry is derived," Robertson.

let every inaii have his 07V}i -wife, and let evety tvoman have her oi.vn
hiisbandl Calvin remarks that we have here a prohibition of polygamy.

3. due beitez'olencel The better supported, reading is what is due,
the debt.

4. The wife hath not p07uer of her ozvn body, but the husband : and
likezmse also the husband hath not poiuer of his own body, but the wife\
We here are reminded of the valuable principle that in everything con-
nected with the duties of married life each should consult the comfort,
well-being, and happiness of the other before their own, and should be
especially careful that they do not, by any selfishness on their part,
' cause their brother to offend.'

5. that ye may give yourselves to fasting and prayer'\ The best
MSS., most of the Fathers, and many of the best versions, including the
Vulgate, omit the word 'fasting.'

Satan'] Cf. i Pet. v. 8.

6. by permission] i.e. byway of permission on the Apostle's part to
the Corinthian Church, not of God to him, as it is sometimes mis-
understood. The original signification of the word thus rendered is
agreenioit. Thence it comes to mean per?nission, indulgence, concession.
Vulgate, indulgaitia ; Calvin (and Estius), venia ; Beza, concessio ;
Wiclif, \v&\\, giving leave ; Tyndale, offaveour.

7. every man hath his proper gift of God\ Cf. St Matt. xix. 11.

•jz I. CORINTHIANS, VII. [vv. 8—12.

8 I say therefore to the unmarried and widows, It is good

9 for them if they abide even as I. But if they cannot con-
tain, let them marry : for it is better to marry than to burn.

10 — 16. Mutual obligations of Married Persons.

10 And unto the married I command, _>><?/ not I, but the Lord,

11 Let not the wife depart from her husband : but and if she
depart, let her remain unmarried, or be reconciled to her

12 husband : and let not the husband put away his wife. But
to the rest speak I, not the Lord : If any brother hath a

10 — 16. Mutual obligatioxs of Married Persons.

10. yet not /, but the Lord\ The Apostle is quoting our Lord's words
in St ]\Iark x. 11, 12. No distinction is intended between what he, as
a private individual enjoined, and what God commanded. " He never
wrote of himself, being a vessel of the Holy Ghost, Who ever spoke by
him to the Church." Dean Alford.

Let not the -wife depai-t from her husband^ Literally, be separated,
but not implying that the separation took place without her consent.
The Apostle would seem here to be speaking of vohinta7-y separations,
not of such violations of the fundamental principle of marriage (see ch.
vi. 15 — 18) as are glanced at in St Matt. xix. 9. So St Chrysostom on
ver. 12 : "Here there is hope that the lost member may be saved through
the marriage, but in the other case the marriage is already dissolved."
Such voluntary separations were contrary to the command of Christ,
and could only be allowed (see ver. 15) under very exceptional circum-
stances.

11. but and if she depart"] Literally, be separated, as above.
There were great facihties for divorce, both under the law of Greece
and Rome, in St Paul's day, but the facilities were greater for the hus-
band than for the wife. At Athens the husband could dismiss his wife
at will. At Sparta failure of issue was regarded as a sufficient reason.
Thus the Ephors, we are told by Herodotus (v. 39) sent for Anaxan-
drides and lu-ged him, lest the race of Eiirysthenes should be ex-
tinct, to put away his wife. Something similar is related by the same
historian (VI. 61 — 3) of Ariston. So in Roman law, the husband had
originally the full disposal of the wife's person and liberty, but this
harsh regulation was resented by the wives, and in the days of the empire
the wife also obtained the power of divorce. Cicero and Cassar both
divorced their wives. Juvenal (Sat. vi. 229, 230) speaks of the fatal
facility of divorce, possessed by the wives in his day : the then accepted
iheoiy being that whatever put an end to conjugal affection was sufficient
to dissolve marriage. See Art. Divortiiim in Smith's Dictionary of
Antiquities, and Meri vale's History of Rome, Vol. iv. The Jewish law
of divorce was also very lax. See St Matt. v. 31, 32; Deut. xxiv. i.

12. But to the rest speak /, not the Lord] That is, there has been no
precept given by Christ Himself in the particular case now referred to.

vv. 13—15.] I. CORINTHIANS, VII. J^

wife that believeth not, and she be pleased to dwell with
him, let him not put her away. And the woman which 13
hath a husband that believeth not, and if he be pleased to
dwell with her, let her not leave him. For the unbelieving 14
husband is sanctified by the wife, and the unbelieving wife
is sanctified by the husband : else were your children un-
clean j but now are they holy. But if the unbelieving 13

therefore St Paul falls back on the general inspiration given by Christ
to His Apostles. Compare ver. 40 (where see note), and St John xvi.
13. "Christ lays down the general rule, the Apostles apply it to par-
ticular emergencies." Stanley.

If any brother hath a wife that beliez>eth not'\ This, the case where
one of the two persons already married is an unbeliever, the most diffi-
cult of all, is here dealt witli, and the sacredness of the marriage tie
maintained under circumstances the most unpromising. The only case
in which 'a brother or sister is not under bondage' to its obliga-
tions is where (ver. 15) the unbelieving partner insists upon a separa-
tion.

13. let her not leave hi>n'\ The word here is the same which in the
last verse is translated 'put azuay. '

14. is sanctified'\ In both members of the sentence the original has
hath been sanctified, i. e. by the conversion of the believer to Christian-
ity. The sacred character imparted by Christianity has, since it imparts
union with Christ the Lord of all, a power to overbear the impurity of
the non-Christian partner in wedlock. Meyer's note is very striking
here. He says that "the Christian sanctity affects even the non-
believing partner in a marriage and so passes over to him that he does
not remain a profane person, but through the intimate union of wedded
life becomes partaker (as if by a sacred contagion) of the higher divinely
consecrated ciiaracter of his consort." And this is because matrimony
is " a holy estate instituted of God." For the much stricter view under
the Law, Dean Stanley refers to Ezra, ch. ix., and Nehemiah ix. 2,
xiii. 23 — 28. But these marriages were contracted in defiance of the
prohibition in Exod. xxxiv. 16; Deut. vii. 3, 4, a prohibition rendered
necessary by the surrounding idolatry and its attendant licentiousness.
They stand upon a different footing to marriages contracted before
admission into covenant with God.

else ivere your children unclean, bat noiu are they holy<\ This prin-
ciple applies also to the children of such a marriage. The sanctity,
i. e. the consecration, of the parent possessing the life of Christ, and
living in holy wedlock with an unbelieving husband or wife, descends to
the child, which from its birth may be regarded as 'holy to the Lord.'
"Which we may not so understand as if the children of baptized
parents were without sin, or grace from baptized parents derived by
propagation, or God by covenant and promise tied to save any in mere
regard of their parents' belief: yet to all professors of the name of Christ
this pre-eminence above infidels is freely given, that the fruit of their

• 74 I- CORINTHIANS, VII. [vv. i6, 17.

depart, let him depart. A brother or a sister is not under
bondage in such cases: but God hath called us to peace.

16 For what knowest thou, O wife, whether thou shalt save
f/iy husband ? or how knowest thou, O man, whether thou
shalt save i/iy wife?

17 — 24. Christianity not intended to revolutiojiizc the
relations between the believer and society.

17 But as God hath distributed to every man, as the Lord

bodies bringeth into the world with it a present interest and right to
tliose means wherewitli tlie ordinance of Christ is that His Church shall
be sanctified." Hooker, Ecclesiastical Polity, Book V. Ix. 6. This
holds good, however, only of such marriages as were contracted before
conversion. Christians were forbidden in ver. 39 and in 2 Cor. vi. 14,
to contract such marriages.

15. A brother or a sister is not under bondage (literally, enslaved) in
such cases\ The Roman Catholic divines, e. g. a Lapide and Ambrosi-
aster, as well as the Canon law, held that in the case of the heathen
partner refusing to live with the other when he or she embraced Christ-
ianity, the Christian was justified in contracting a fresh marriage. See
Wordsworth, in loc.

to feace] The marginal in peace is to be preferred, as signifying the
spirit in which God called us.

16. For what knowest thou, -O wife, whether thou shall save thy htts-
dand ?] Until the 14th century the meaning of this passage was sup-
posed to be that the believing partner was not to leave the unbeliever,
in hope of bringing about his conversion. See i Pet. iii. r. But Lyra
then pointed out that the opposite view was more agreeable to the con-
text. The preceding verse recommends departure, and the following
verse, beginning with a qualifying particle 'but' or more literally
except, only, seems to imply that the advice in ver. 15, 16 was to be
looked upon as referring to a particular case and was not to be tortured
into a general rule. For the insisting on marriage rights when the
unbelieving party to the contract was desirous of severing it was an
attempt at compulsion which was undesirable in itself, and might not,
after all, be followed by the salvation of the unbeliever. Dean Stanley
remarks on the influence of the earlier interpretation upon history in
such marriages as that of Clotilda with Clovis and -of Bertha with Ethel-
bert of Kent.

17 — 24. Christianity not intended to revolutionize the
relations between the believer and society.

17. But as God hath distributed^ The permission to live apart from
a heathen husband or wife is given only to meet a special case, that in
which the unbelieving partner demands the separation. The general
rule is, remain in tlie condition in which you were called. That was the

vv. 18—22.] I. CORINTHIANS, VII. 75

hath called every one, so let him walk. And so ordain I
in all churches. Is any man called being circumcised ? let '»
him not become uncircumcised. Is any called in uncir-
cumcision ? let him not be circumcised. Circumcision is ^9
nothing, and uncircumcision is nothing, but the keeping
of the commandments of God. Let every man abide in the 2°
same calling wherein he was called. Art thou called being 2>
a servant ? care not for it : but if thou mayest be made
free, use it rather. For he that is called in the Lord, being 22

rule which St Paul was giving to his converts wlierever he went. He
now proceeds to give two remarlvable illustrations of his principle, cal-
culated at once to arrest and fix the attention of the Corinthians. He
applies it to the relations of Jew and Gentile ; and to those of slave
and freeman, and thus shews that Christianity was not intended to
introduce a violent revolutionary element into society, but to sanctify
existing relations until the time came that they could be amended.
"Christianity interferes indirectly, not directly, with existing institu-
tions." Robertson. Cf. St Luke xii. 13 — 15.

18. Is any man called being ciixu?ncked ? let Jiim not become nncir-
cnmcised'[ Many Jews, we are assured, were ashamed of their Judaism,
and were desirous to obliterate all the outward -signs of it. (i Mace.
i. 15.) This feeling would receive an additional impulse from conver-
sion to Christianity. But St Paul believed that, once a Jew, a man was
'a debtor to do the whole law' (Gal. v. 3). He acted upon this view
of the case himself (Acts xviii. 21, xxi. 16) in marked contrast to the
Judaizing teachers (Gal. vi. 13), but with one exception under special
circumstances (Acts xvi. 3). Therefore he urged those who were called
in Judaism not to -abandon the customs of their nation.

Is any called in nnciixu?ncision ?^ That the Gentiles were free from
the obligation of the Jewish law v/as decided in the conference held at
Jerusalem (Acts xv.) and after some wavering (Gal. ii. 11 — 21) it was
set at rest, principally by the courage and clear-sightedness of the great
Apostle of the Gentiles.

19. CirciNHcision is nothing] It was not^ circumcision in itself that
had any value, but the obedience to a divine command.

20. Let every 7nan abide in the same calling wherein he ivas called^
See note on ch. i. 20. It is not what we call man's "vocation," but
God's act of calling that is spoken of.

21. use it rather] This may either be interpreted (i) '^ xxsefreedotn"
or (2) "use slavery." Dean Stanley remarks of this passage that its
interpretation "is one of the most evenly balanced questions in the New
Testament." But the context, the position of the word koL in the former
part of the sentence (its literal translation would seem to be but even if
thou canst be made free), and the fact that the word translated use has
often the sense tittdcigo, endure (for examples see Dean Alford's note),
make it probable that the second is the correct interpretation, and that

76 I. CORINTHIANS, VII. [vv. 23— 26.

a servant, is the Lord's freeman : likewise also he that is
S3 called, being free, is Christ's servant. Ye are bought with

24 a price ; be not ye the servants of men. Brethren, let every
man, wherein he is called, therein abide with God.

25 — 2)^. General Inst nut mis concerning the Marriage of
Virgins.

25 Now concerning virgins I have no commandment of the
Lord : yet I give my judgment, as one that hath obtained

26 mercy of the Lord to be faithful. I suppose therefore that

the slave is here instructed to refuse freedom if offered. And the
strongest objection to this interpretation, namely, that Christianity has
always allowed men to occupy a position of more extended usefulness if
offered to them, is obviated by the fact that St Paul does not absolutely
forbid his converts to accept liberty ; he merely instructs them to prefer
to remain in the condition in which they were called, unless some very
strong indication of God's will bade them leave it, such as was mani-
fested in the case of Onesimus. See Ep. to Philemon. The doctrine
of Christian liberty was intended to make men free in, not from, the
responsibilities of their position. But as St Peter reminds us (i Pet. ii.
16; 2 Pet. ii. 19) the doctrine of Christian liberty could be abused. It
was abused when it induced among the newly-converted a restlessness
and dissatisfaction with their lot, which would have rendered Christianity
a source, not of peace, but of confusion (cf. ver. 15, and ch. xiv. 33).

22. the Lord's free/iia/i] Rather, freedman, the Latin libertus.
So Beza, Calvin and the Vulgate, and the margin of our version. The
English translators generally seem to have missed this point.

Chrisfs serratit] For this expression, cf. Eph. vi. 6; James i. i ;
2 Pet. i. I ; Jude r.

23. be not ye tJie servants of V2en'\ Literally, slaves of men. Let your
minds and spirits be free, whatever may be your outward condition,
i. e. be indifferent to mere external relations altogether, for though man
may enslave the body he cannot enslave the soul.

24. with Godi Literally, before God. A repetition of the precept
of ver. 20, under a more solemn sanction. The believer is reminded
Who it is that hath ordained his condition, as a sufficient reason that he
should be contented with it.

25 — 38. General Instructions Concerning the Marriage of
Virgins. ^

25. virgins'] i. e. unmarried women. St Paul now returns to the
question of marriage. But before he enters upon the question of the
marriage of virgins, he treats, according to his usual rule, of the general
principle of which theirs is a particular case. The time is short, and
he would have all as free from care as possible.

vv. 27— 30.] I. CORINTHIANS, VII. 77

this is good for the present distress, / scrj, that if is good for
a man so to be. Art thou bound unto a wife ? seek not 27
to be loosed. Art thou loosed from a wife? seek not a
wife. But and if thou marry, thou hast not sinned ; and if 2S
a virgin marry, she hath not sinned. Nevertheless such
shall have trouble in the flesh : but I spare you. But this 29
I say, brethren, the time is short : it remaineth, that both
they that have wives be as though they had none ; and they 30
that weep, as though they wept not ; and they that rejoice,
as though they rejoiced not; and they that buy, as though

26. t/ie present distress] The literal rendering of the word here
translated distress is necessity, and it is so translated in ver. 37. But it
frequently in the New Testament, as in the Septuagint, has the sense of
distress, as in StLukexxi. ^s; 2 Cor. vi. 4, xii. 10; i Thess. iii. 7. Here
it means either (i) 'the great tribulation' which was to precede our
Lord's coming (see St Matt. xxiv. ; St Mark xiii. ; St Luke xxi.; Rev.
vii. 14), or (2) the general distress and anxiety which attended the pro-
fession of Christianity in those times.

so to be] "tlius to be," as explained in the next verse.

28. troiibie in the flesh] Tribulation, either as Monica, when she
saw her son Augustine falling into sin and infidelity, or as many other
Christian parents whose souls the ' sword ' of the executioner was destined
to 'pierce through,' as they beheld the martyrdom of their children.

but I spare yoii\ Either ( i ) the Apostle from his tenderness towards
them spares them the recital of the many sorrows that will befall them,
or (2) he is anxious to spare them the sorrows themselves.

29. But this I say, brethren] The conclusion of the whole matter.
The time is short, the world is passing away. In whatever condition a
man is, let him live in a constant state of i-eadiness to abandon it at the
bidding of God. Let him keep his soul unfettered by the ties, the
enjoyments, and above all, the cares of this life. There are several
ways of rendering this passage, but they do not materially affect the
meaning.

the time is short] Not time in the general sense. The word here
signifies a definite space of time. Cf. the English version of i John ii.
iS, 'the last time.' The word translated short is rather shortened.
"Compressed." Robertson. " Living many years in one." Stanley.

30. they that j-ejoice, as though they 7-ejoiced not] ' ' Look round this
beautiful world of God's: ocean dimpled into myriad smiles; the sky a
trembling, quivering mass of blue, thrilling hearts with ecstasy; every
tint, every form, replete with beauty. God says, 'be glad.' Do not
force young, happy hearts to an unnatural solemnity, as if to be happy
were a crime. Let us hear their loud, merry, ringing laugh, even if
sterner hearts can be glad no longer; to see innocent mirth and joy does
the heart good. But now observe, everlasting considerations are to
come in, not to sadden joy, but to calm it We are to be calm,

I. COR. 6

78 I. CORINTHIANS, VII. [vv. 31—35.

31 they possessed not ; and they that use this world, as not
52 abusing //.• for the fashion of this world passeth away. But
I would have you without carefulness. He that is un-
married careih for the things that belong to the Lord, how

33 he may please the Lord : but he that is married careth for
the things that are of the world, how he may please his wife.

34 There is difference also between a wife and a virgin. The
unmarried laoman careth for the things of the Lord, that she
may be holy both in body and in spirit : but she that is
married careth for the things of the world, how she may

35 please her husband. And this I speak for your own profit ;
not that I may cast a snare upon you, but for that which is

cheerful, self-possessed; to sit loose to all these sources of enjoyment,
masters of ourselves." Robertson.

31. as not abusing ii] Perhaps better, as not using it to excess.
So in ch. ix. 18.

for the fashion of this world passeth away] Rather, is pS,ssing away,
as a scene in a theatre (see Stanley and Alford's notes). This transla-
tion brings out more clearly the belief of the early Church m the speedy
coming of Christ.

32. He that is unmarried careth for the things that belong to the Lord]
One great reason why the Apostle recommends celibacy is the freedom
that it gives from anxiety about worldly matters, the opportunity it
offers of "attending upon the Lord without distraction." But the
Apostle does not desire his advice to be a snare to entangle those who
feel that they can serve God with less distraction in the married state.
He leaves it to all to decide for themselves according to their sense of
what is most desirable and becoming in their own case. The words
translated here ' care,' ' carefulness,' have the idea, as in St Matt. vi.
25, 27, 28, 31, 34 (where our translation has 'take thought'), of trouble,
anxiety.

34. Tliere is difference also] The text is here in great confusion, and
there is great variety of punctuation among the editors. The Vulgate
and Calvin, who are followed by many modern editors, translate thus :
He that is married careth for the things of this life, how he may please
his wife, and is distracted. And the unmar7-ied wotnan and the virgin
(some read iinmarried virgin) careth for the things of the Lord. There
are two objections to this rendering : (i) The term unmarried woman
is a singidar one to apply either to a widow, or to a married woman
living apart from her husband ; and (2) it is difficult to see how the
Apostle could commend the latter in the face of his express prohibi-
tion of separation save in the particular case mentioned in ver. 15, 16.
Wordsworth translates, "The wife and the virgin, ^^^okv has her appointed
lot," thus keeping the original meaning of the word here used. See also
ver. 17, where it is translated disti-ibuted, and also 2 Cor. x. 13 and
ch. i. 13.

vv. 36, 37.] I. CORINTHIANS, VII. 79

comely, and that you may attend upon the Lord without
distraction. But if any man think that he behaveth himself 36
uncomely toward his virgin, if she pass the flower of her
age, and need so require, let him do what he will, he
sinneth not : let them marry. Nevertheless he that standeth 37
stedfast in his heart, having no necessity, but hath power
over his own will, and hath so decreed in his heart that

35. attend upon the Lord\ Literally, sit conveniently before (or
beside) Him. Dean Stanley refers to Martha and Mary in St Luke
X. 39 — 41, as an exact illustration of this expression. Martha is 'cum-
bered with much serving,' Mary sits at Jesus' feet.

36. his vv-g-in] i. e. /its daughter. The advice here given is to
paj-ents. In St Paul's time, and in most continental countries now, it
is the parents who decide on the marriage of their children. In France,
and in some other foreign countries, the young people very often do
not even see one another before they are contracted. But St Paul
thinks it might in some cases be 'unseemly' conduct on the part of a
parent to refuse a proposal of marriage for a daughter who desired to
serve God in the married state.

if she pass the Jio7ver of her age'\ Rather, if she have fully attained it.

and need so retjitire] Literally, and so it ought to be ; that is, if it be
fair and reasonable that the wish of both parties should be carried out,
and it would be harsh to act otherwise. Some think that the reference
is to the disgrace incurred by a maiden, especially a Jewish maiden who
had passed the age of maturity, and was still unmarried — a disgrace
which also attached to a Jewish father who had not provided a suitable
marriage for her. Cf. Ecclus. vii. 25, "Marry thy daughter, and thou
hast performed a weighty matter." See also Ecclus. xlii. 9. The
Rabbins advised rather that a slave should be released as a husband
for the daughter, than that she should remain unmarried. Others, again
think that the danger of sin (ver. 2, 5, 9) is here referred to. See
Ecclus. xlii. 10.

let them fnarry] i. e. the daughter and her lover.

37. having no 7iecessity'\ This might be the case either (r) if the
maiden be not specially desirous for the married life, or (2) if her hand
be not sought in marriage, or (3) if, when sought, she be unwilling to
accept the proposal. The language of the Apostle embraces all three
suppositions.

but hath power over his own will] The legitimate authority of the
parent is great, but he has no right to treat his children as mere
chattels. He can only be said to have 'power over his own will '
when he can act without selfishly thwarting the reasonable wishes of
those whom God has committed to his care.

and hath so decreed in his heart] " If in other lighter actions nothing
is. permitted to children without the authority of their parents, much less
is it desirable that freedom should be given them in contracting matri-
mony." Calvin.

8o I. CORINTHIANS, VII. VIII. [vv. 38—40; i.

38 he will keep his virgin, doeth well. So then he that giveth
her in marriage doeth well ; but he that giveth her not in
marriage doeth better.

39, 40. The Second Afarriage of Wotnen.

39 The wife is bound by the law as long as her husband
liveth ; but if her husband be dead, she is at liberty to be

40 married to whom she will ; only in the Lord. But she is
happier if she so abide, after my judgment : and I think
also that / have the Spirit of God.

Ch. VIII. I — 13. The Question of Meats offered in
Sacrifice to Idols.
8 Now as touching things offered unto idols, we know that

keep /lis virgin'] i.e. to keep her at home unmarried.

39, 40. The Second Marriage of Women.

39. The wife is don /id by the lazv as long as her hnsband livctli] Cf.
Rom. vii. 2.

if tier Jntsband be dead] Literally, if her husband sleep, or rather,
perhaps, he laid to sleep, the word generally used of the death of
Christians, and even of tire saints of the old covenant. See St Matt.
xxvii. 52; St John xi. 11; Acts vii. 60, xiii. 36. St Paul uses it in
ch. xi. 30 and ch. xv. 6, 18, 20, 51, and in i Thess. iv. 13, 14, 15. The
same idea is found in St Matt. ix. 24, and in the parallel passages in St
Mark and St Luke, but the word employed in the Greek is different.
The writers of the Old Testament also described death thus, as, for
instance, in Deut. xxxi. 16; i Kings ii. 10; Dan. xii. 2. Thus death
is robbed of half its terrors. It is a condition of partially, not wholly,
suspended consciousness; a waiting of the soul, in union with its Lord
(i Thess. iv. 14) until the great awakening. Calvin remarks that to
infer from this passage that the soul, separated from the body, w.os
without sense or intelligence, would be to say that it was v.'ithout
life. See 2 Cor. xii. 2.

only in tlie Lord] ' Cf. 2 Cor. vi. 14. The marriage of widows was
discountenanced, but not forbidden. Under certain circumstances it
was even enjoined. See i Tim. v. 9, i r, 14. But under all circum-
stances mixed marriages were to be avoided.

40. and I think also that I have the Spirit of God] Not that there
was any doubt in the Apostle's mind on this point. The word used
implies full persuasion that in the advice he had given he was speaking
under the direction of the Holy Spirit.

Ch. VIII. 1 — 13. The Question of Meats offered in
Sacrifice to Idols.

There is a great general similarity between this chapter and Rom. xiv.

V. 2.] I. CORINTHIANS, VIII. 8i

we all have knowledge. Knowledge pufteth up, but charity
edifieth. And if any man think that he knoweth any thing, 2

The question comes before the reader there in a somewhat different form.
Tiiere rules are laid down concerning clean and unclean meats ; here
about meats offered in sacrifice to idols. There the weak brother is a Jew ;
here he may be also a Gentile. See note on ver. 7. But this difference
only brings out in stronger relief the identity of the principle, as laid down
in ch. vi. 12 of this Epistle (where see note). Matters of this kind are
purely indifferent in themselves. It is only so far as they are likely to
affect the conduct of others that they become important. The Christian
was not to be over-scrupulous ; not to fret himself about the lawful-
ness or unlawfulness of this or that particular act, but to consider all
questions of this kind on the broad general ground of the welfare of the
community, and therefore, as a matter of course, of the individuals who
composed it. By the decision in Acts xv. 23 — 29, the Gentile converts
were specially forbidden to eat meats offered to idols. Why does St
Paul, it may be asked, make no reference to that decision here, and in
some cases give a different one ? It would seem that the directions
given in Acts xv. were intended for special circumstances, and not for an
universal rule. The letter containing them was addressed only to the
churches of Antioch, Syria, and Cilicia, and was probably intended to
allay the violence of the dissensions between Jewish and Gentile con-
verts.

1. as touching things offered unto idols'\ These were the parts of the
sacrifice not consumed by fire, but reserved, as in the Jewish peace-
offerings (see Lev. vii. 15, 16, xxii. 30), for the use of the priest and the
worshipper. Sometimes (see ch. x. 25) the meat not consumed was sold
in the shambles as ordinary butcher's meat, without any notification that
it had ever formed part of a sacrifice. "Most public entertainments,"
says Dean Stanley, "and many private meals, were more or less re-
motely the accompaniments of sacrifice This identification of a sacri-
fice and a feast was carried to the highest pitch among the Greeks.
Sacrifices are enumerated by Aristotle [Ethics viil. 9), and Thucydides
(11. 38), amongst the chief means of social enjoyment." Hence the
difficulty referred to in the present chapter was likely to be an extremely
pressing one. Among the Jews (Num. xxv. 1; Ps. cvi. 28) to partake
of these sacrifices was strictly forbidden. See also Rev. ii. 14. For a
description of heathen sacrifices, see Horner,///;?^, Book I. 606 — 13.
Cf also Horace, Odes III. viii. 6, 7: "Voveram dulces epulas et
album. .. caprum. "

we knozu that zue all have kno-wlcdge\ Some have supposed a paren-
thesis commencing at ' we all have knowledge,' and including the
whole passage between these words and ' we know that an idol,' &c.,
in ver. 4, where the construction in ver. i is resumed. But it is better
to regard the parenthesis as beginning at ' Knowledge puffeth up,' and
extending thence to the end of ver. 3. These words are not to be
regarded as ironical. Admission into the Christian Church brought
with it a vast amount of spiritual, and even intellectual, enlightenment.

82 I. CORINTHIANS, Vlir. [w. 3, 4.

3 he knoweth nothing yet as he ought to know. But if any

4 man love God, the same is known of him. As concerning
therefore the eating of those things that are offered in
sacrifice unto idols, we know that an idol is nothing in
the world, and that there is none other God but one.

"I do not undertake to teach you as men destitute of knowledge; but
ye are to be admonished to use what ye have well and prudently."
Estius. This commentator further remarks that there is no contradiction
between this verse and ver. 7, inasmuch as here it is knowledge generally
that is spoken of, whereas there a particular sort of knowledge is meant.
The meaning of this apparent digression is, "We all know that
Christians, by virtue of their fellowship with Christ, possess knowledge ;
but it is not upon their knowledge that they are to rely. 'And yet shew
I you a more excellent way.'"

but charity ediJietJi\ Rather, love. So Tyndale. Nothing has done
more to obscure the connection between different passages of the New
Testament, and to weaken our sense of the identity of sentiment between
its different writers, than the use sometimes of the English word lave, and
sometimes of the word charity, derived from the Latin caritas, to translate
the Greek word uniformly used throughout. To edify means to build up,
a metaphor taken from the gradual building of a house {aedes), and applied
either (i) to the gradual formation of individual character, or (2) to the
growth of the Christian Church. The word is found in both significa-
tions in ch. xiv. 4, but it is more commonly used in the second. See ch.
xiv. throughout; Eph. iv. 12, 16, &c., and note on ch. iii. 17, vi. 19.
'It is love that edifieth ;' love that builds up both the character of the
individual man and the society, each member of which is 'chosen in
Christ,' to be ' holy and without blame before God in love.''

2. And if any man think that he knmveth any thifig, he knmveth
nothing yet as he ought to knoiv} We have knowledge, certainly, but it
is by no means perfect knowledge. Cf. ch. xiii. 12. And therefore
let us not presume to act upon our imperfect knowledge, as though we
were ' as gods, knowing good and evil ;' but let us give a thought to the
condition of our neighbour, with whom we are conjoined by ties so
close.

3. Biit if any man love God, the same is htoimt of hiniX Cf. i John
iv. 7, 8. But it is observable that St Paul, dealing with inquisitive
and argumentative people like the Corinthians and Galatians, takes care
to invert the phrase, so as to exclude all glorying on the part of man.
In Gal. iv. 9 he coiTects himself when speaking of knowing God, and in
this Epistle, written afterwards, he seems carefully to avoid the expres-
sion, and to speak, both here and in ch. xiii. 12, rather of being known
by God. So in St John vi. 37, 44, 45, 6^, the same doctrine is taught
by Christ Himself. "The knowledge of God presupposes the being
known of Him : the soul will not vivify with life from above until God
has drawn nigh." Olshausen.

4. we know that an idol is jiothing itt the worldl Some have rendered,
thai there is no idol in the world, but the rendering in the text gives the

vv. 5—8.] I. CORINTHIANS, VIII. 83

For though there be that are called gods, whether in heaven s
or in earth, (as there be gods many, and lords many,) but 6
to us tha-e is but one God, the Father, of whom are all
things, and we in him ; and one Lord Jesus Christ, by
whom are all things, and we by him. Howbeit there is not ^
in every man that knowledge : for some with conscience
of the idol unto this hour, eat // as a thing offered unto
an idol ; and their conscience being weak is defiled. But s

clearest sense; "A name without a thing, a mere figment of the human
heart." Estius.

5. as there be gods many, and lords many\ The Apostle does not say
there are many gods or lords, but only that the gods of the heathen are
called so. Calvin reminds us that the sun and moon, which have been
deified by some, are but our servants, and that other so-called gods of
the heathen are but deified powers of nature, or deified men.

6. to US there is but one God, the Father, of ivhom are all things'\
There is but one eternal First Cause and fountain of existence. Compare
for the whole passage Eph. iv. 5, 6. "The ancient doctors have not
stuck to call the Father the origin, the cause, the author, the root, the

fountain, and the head of the Son The Son is from the Father,

receiving His subsistence by generation from Him. The Father is not
from the Son, as being what He is from none." Bishop Pearson, On the
Creed, Art. I.

ajid we in hint] Rather, as margin, for Him.

by zvkoin are all tilings'] God the Son, the Eternal Word or Reason
of the Father, is the Agent by Whom He works in the creation,
preservation, redemption, regeneration of all things. Cf. St John i.
3, 10 ; Eph. iii. 9 ; Col. i. 16 ; Heb. i. 2.

7. Howbeit tiwre is not in every man that knowledgel See note
on ver. i.

for some 7uitJi conscietice of tlie idol] Some editors read by fa-
miliarity zi'itii instead of -witii conscience of If so, we must understand
the passage of Gentile converts, who by long habit had become so
accustomed to the idea of the personality of the idol that they could
not shake it off. The words unto this lionr confirm this reading.
It was very difficult for Gentile converts to shake off their heathen
notions. Alany of the heresies of early times were due to these in-
vincible prepossessions, as is also the belief in magic and witchcraft,
which in all nations has long survived their conversion to Christianity.
If, on the other hand, we read conscience, it means either (i) con-
scientious dread of becoming in any way connected with the idol,
or (2) conscientious apprehension of his personality, as though the
meat were in some sense his property, and the eating of it an act of
worship.

and tJieir conscience being 7veak is defiled] He is mistaken in his
idea that the idol has a real existence, but as long as he entertains
that idea, he is bound to act up to it. Cf. Rom. xv. 14, *To him

84 I. CORINTHIANS, VIII. [vv. 9, 10.

meat commendeth us not to God : for neithdr, if we eat,
are we the better ; neither, if we eat not, are we the worse.
9 But take heed lest by any means this liberty of yours
10 become a stumblingblock to them that are weak. For if
any man see thee which hast knowledge sit at meat in the
idol's temple, shall not the conscience of him which is

that esteemeth anything to be unclean, to him it is unclean.' See also
vv. 20, 23 of the same chapter.

8. But meat connnendeth us not to God\ Rather, presenteth us.
Cf. 1 Cor. iv. 14; Col. i. ■22, 28. The same word is used in Rom.
xiv. 10 (where it is translated stand, literally, be presented). Cf. ch.
vi. 13. It is not Christ's creature, doomed to perish, but Christ
Himself that shall present us to God. The use of meats, like that of
all outward things (cf. Col. ii. 22) is a matter of absolute insignificance
in itself. They are of no real advantage to us, if we use them ; to
abstain for the sake of abstaining is a matter of equal indifference in
God's sight. The only question of real importance is, what effect
will our conduct have on others ?

9. this liberty of yoitrs] Rather, right. Under ordinary circum-
stances we have a right to act upon our rational convictions. But
this right has its limits, see ch. vi. 12, and note. We are bound to
respect the scruples of the conscientious, though perhaps unenlightened
man. In this particular case there are those who conscientiously
regard an idol as having a real existence, and anything offered in
sacrifice to it as its property, and therefore as unfit to be partaken
of by Christians. The perceptions of such persons may be far from
clear, but their motives are pure and worthy of respect. We may be
wiser than they, but we must be careful that we do not by our wisdom
betray them into sin.

become a stumblingblock to them that are %vca]i\ " What reality
is there in your religion if you look at men struggling in darkness,
and are content to congratulate yourselves that you are in the light?...
Slaves — idolaters^superstitious — alas ! is that all that we have to say?"
Robertson.

10. For if any 7nan see thee which hast knowledge sit at meat /«
the idol's temple\ St Paul would seem here to be putting an extreme
case. He supposes the more enlightened believer to have carried
his views of the non-existence of idols to their utmost possible limits,
and to have seated himself in the idol temple, and partaken of the
food which to his eyes is as fit for food as any other, if it be partaken
of with thanksgiving (ch. x. 25 — 30 ; \ Tim. iv. 3). He points out
the terrible danger such a man runs of inducing others to regard
idol-worship as a thing indifferent, to relapse into idolatiy and to
ruin their souls. Some commentators, supposing it impossible that a
Christian could be found in the idol temple, have rendered ^ at an
idol sacrifice, ' but the analogy of other similarly foraied Greek words
confirms the rendering in the te> t.

w. II— 13; I.] I. CORINTHIANS, VIII. IX. 85

weak be emboldened to eat those things which are offered
to idols ; and through thy knowledge shall the weak brother n
perish, for whom Christ died ? But when ye sin so against < 2
the brethren, and wound their weak conscience, ye sin
against Christ. Wherefore, if meat make my brother to 13
offend, I will eat no flesh while the world standeth, lest
I make my brother to offend. ^ -^

Ch. IX. I — 14. Sf Fau^s Defence of his Apostolic Authority.
Am I not an apostle ? am I not free ? have I not seen 9

11. shall the weak brother perish'\ Some read, the iveak brother
is perishing. Cf. Rom. xiv. 15.

12. ye sin against Christ] Cf. St Matt. xxv. 40, 45. For the
reason of this compare St John xvii. throughout, as also such passages
as Rom. xii. 5; Eph. i. 23, iii. 17, iv. 15, 16; Col. ii. 19; and
ch. X. 17, xii. 27 of this Epistle, where the indwelling of Christ in
the individual believer is taught.

13. / will eat no flesh while the world standeth, lest I make viy
brother to offend] "This abridgment of their liberty is a duty more
especially incumbent on all who are possessed of influence." Robertson.
And Estius remarks how St Paul in his ardour for the conversion of
souls, was ready not only to abstain from meats offered to idols, but
from meat altogether, rather than be a stumbling-block in another's
way. Cf. St Matt, xviii. 6 ; St Mark ix. 42 ; St Luke xvii. i, 2.

Cn. IX. 1 — 14. St Paul's Defence of his Apostolic
Authority.

1. Ant I not an apostle? am I not free?] This chapter is devoted
to a defence of the Apostolic authority of St Paul, but there is an
under-current of thought connecting it with the last which may easily
be missed. In ch. viii. St Paul has been exhorting the Corinthians
to sacrifice their own personal predilections for the benefit of others.
In ver. 13 he declares himself to be ready to act upon this principle
to the uttermost. But some may say, " Fine doctrine this, but does
the Apostle practise what he preaches?" Robertson. He is about to
give a proof of his sincerity by referring to his sacrifice of self for the
good of others, when he anticipates in his mind the reply, You have
no power to do otherwise : you are not an Apostle at all ; and he
replies to each of these statements in his usual fervid way, by asking of
each of them, Is it really then true ? This connection of ideas is strength-
ened if with the majority of MSS. and the Syriac and Vulgate versions
(so Wiclif, Whethir I am not free? am I not Apostle?) we transpose
the two clauses, and read, '■'■Am I 7iot free? am I not aii Apostle?
The argmnent is admirably summarized by Bp "Wordsworth thus :
"Am I not free? Am I not an Apostle? Am I notjjw/r Apostle?"

86 I. CORINTHIANS, IX. [w. 2—5.

Jesus Christ our Lord ? are not you my work in the Lord ?
2 If I be not an apostle unto others, yet doubtless I am to

you : for the seal of mine apostleship are ye in the Lord.
^ Mine answer to them that do examine me is this : Have
5 we not power to eat and to drink ? Have we not power

to lead about a sister, a wife, as well as other apostles, and

have I not seen yesKs Christ our Lord?'\ One distinction drawn by
St Paul's opponents between him and the other Apostles was that
they had seen and associated with Christ, while he had not. He rebuts
this in the form of a question. He had seen the Lord (i) in the way
to Damascus (Acts ix. 3, 17); (2) after his return to Jerusalem (Acts
xxii. 17, cf. ver. 14 of the same chapter, and Acts ix. 26; Gal. i. 18) ;
(3) at Corinth itself {Kc\.% xviii. 9, where observe that the Greek word
does not signify dream, since it is used of the burning bush in Acts vii.
31 as well as of the transfiguration in St Matt. xvii. 9) ; (4) on some
occasion not specified (2 Cor. xii. i), but probably during the Apostle's
sojourn in Arabia (Gal. i. 17),. unless indeed it be the vision above-
mentioned in Acts xxii.

2. for the seal of viine apostleship aj-e ye in the Lord] If any
Church had less right than another to question his Apostolic authority,
it was the Church of Corinth, which he had founded (ch. iv. 15),
and on which so many spiritual gifts had been poured forth (ch. i.
5, 7, ch. xiv.). The Corinthians at least needed no other proof of
the genuineness of his mission. "If any one wishes to know whether
I am an Apostle, I will shew him yourselves; among whom are
manifest and indubitable signs and proofs of my Apostolate ; first the
faith of Christ, which you have received at my preaching ; then many
and various gifts of the Holy Ghost." Estius. For the word seal see
St John iii. 33, vi. 27 ; Rom. iv. 11. A seal is used as the attestation
of the genuineness of any document. Thus the existence of the Co-
rinthian Church was the attestation of the genuineness of St Paul's
Apostolic authority.

3. Mine atiszver to them that do examine me is this] The Judaizers
of whom we hear in the Epistle to the Galatians and in Acts xv., are
now heard of here also, and this Epistle seems to have stirred them up
to a still stronger antagonism, for St Paul is obliged to travel over the
same ground in his second Epistle, and with much greater fulness.
St Paul, therefore, though he 'transferred in a figrire to himself and
Apollos' what he had said with reference to the Corinthian teachers,
had nevertheless in view also some who disparaged his authority. It
is worthy of note that the terms answer and examine in the original
are the usual legal expressions (Olshausen), as though the Apostle
conceived himself to be on his trial.

4. Have we not power to eat and to drink'?] i. e. at the expense of
the Church, cf St Luke x. 7. This privilege, said St Paul's opponents,
was confined to the original twelve Apostles of the Lord.

5. Have we not power to lead about a sister, a wife] The ordinary

vv. 6, 7-] I. CORINTHIANS, IX. 87

as the brethren of the Lord, and Cephas ? Or I only and 6
Barnabas, have not we power to forbear working ? Who 7

interpretation of this passage is (r) that St Paul here asserts his right, if
he pleased, to take with him a wife who was a member of the Christian
body, and to have her maintained at the expense of the conmiunity.
Tlie word sister, lilce the words brother, brethren, is equivalent to
'member of the Christian Church' in Rom. xvi. i; St Jamer> ii. 15 ;
1 John 13 (perhaps) and ch. vii. 15 of this Epistle. This privilege was
claimed h^ the other Apostles with a view, as Stanley suggests, of ob-
taining access to the women, who in the East usually dwelt apart. But
there is (2) another interpretation which would translate the word here
rendered wife by woman (as in the margin of our version), and suppose
that the tie which connected St Paul with the Christian woman he
claimed to ' lead about' with him was nothing but that of their common
Christianity. In support of this view St Luke viii. 2, 3, is quoted.
This opinion can be traced back as far as TertuUian in the second
century. But St Paul speaks of only one such person, and it is
improbable that in a society so corrupt as the heathen society of
that age everywhere was, the Apostles of Christ would have run
so serious a risk of misconstruction as wovdd have been involved
in such a practice. The conduct of Simon Magus, who led about
with him a woman of scandalous character, the misinterpretations
so common in the Apostolic age of the innocent affection of the
Christians for each other, and of their nightly meetings, shew how
necessary prudence was. Besides, this interpretation misses the point of
the argument, which was, that the original twelve Apostles claimed the
right to throw not only their own maintenance, but that of the members
of their families, upon the Church. The various readings found in this
passage would seem to have been introduced to support the view that a
wife could not here be intended.

the brethren of the Lord] These have been regarded (i) as the chil-
dren of Joseph and Mary, (2) the children of Joseph by a former wife,
(3) as the kinsmen of our Lord, the word brother having been used in
Hebrew to denote any near relation. See Gen. xiii. 8, xxix. 12 ; Lev.
X. 4. The question has been hotly debated, (i) or (2) seem more
natural; but in support of (3) we find from Scripture and ecclesiastical
history that the names of our Lord's brethren James and Joses and
Simon and Judas were also the names of the sons of Alphasus, who
were our Lord's cousins. See St Matt. xiii. 55, xxvii. 56; St Luke
xxiv. 10; St John xix. 25. Also St Matt. x. 3; St Mark iii. 18; St Luke
vi. 16; and Eusebius, Eccl. Hist. III. 11, 32. See Professor Lightfoot
on the Epistle to the Galatians. Also Professor Plumptre on St James,
in the present series.

6. Or I only and Barnabas'] St Paul and St Barnabas (i) resigned
their claim to support on the part of the Church, (2) they were not of
the number of the twelve, (3) they were left by the Apostles to under-
take the sole charge of the missions to the heathen (Gal. ii. 9). On
these grounds a charge was brought against them that they were no

88 I. CORINTHIANS, IX. [vv. 8— lo.

goeth a warfare any time at his own charges ? who planteth
a vineyard, and eateth not of the fruit thereof? or who
feedeth a flock, and eateth not of the milk of the flock?

8 Say I these things as a man ? or yaith not the law the

9 same also? For it is written in the law of Moses, Thou
shalt not muzzle the mouth of the ox that treadeth

13 out the corn. Doth God take care for oxen? Or saith
he // altogether for our sakes? For our sakes, no doubt,
iJiis is written : that he that ploweth should plow in hope ;
and that he that thresheth in hope should be partaker of

true Apostles of Christ. For Barnabas, see Acts iv. 36, xi. 22, ^^, 29,
xii. 25, xiii. I, 2, 50, xiv. 12, xv. 2, 12, 37; Gal. ii. i, 9, 13.

7. Who godJi a zuarfare any time at his own charges ?] The charge
is now refuted on five clifferent grounds. The first argument is derived
from tlie analogy of human conduct. Three instances are given, (i) the
soldier, (2) the vine-dresser, (3) the shepherd, who all derive their sub-
sistence from their labours.

8. Say I these things as a man ?} i. e. from a purely human point of
view. Cf. Rom. iii. 5 and Gal. iii. 15. This second argument is drawn
from the law of Moses, and its force would be admitted by the
Judaizing section of St Paul's opponents.

9. Do/h God take care for oxen .?] Luther and Estius are here fully
of one mind against those who suppose the Apostle to mean that God
does not care for oxen. "God cares for all," says the former, and the
latter gives proofs of this care from Holy Writ, for example, Ps. xxxvi.
6, cxlvii. 9. But the precepts of the law were illustrations of general
principles which extended far beyond the special precepts contained in
it. Such a precept was that in Exod. xxiii. 19, ' Thou shalt not seethe
a kid in his mother's milk,' cf. xxxiv. 26; Deut. xiv. 21, which had in
view the general principle of the cultivation of a spirit of humanity.
As an instance of the superior humanity of the Jewish law. Dean Stan-
ley mentions the fact that "the Egyptians had an inscription, still extant,
to this effect," and that in Greece there was a proverb, "the ox on the
heap of corn," to describe a man in the midst of plenty which he could
not enjoy. In this and many other instances we have to bear in mind
that ' the letter killeth, but the spirit giveth life.' St Paul applies this
passage from the Old Testament in an exactly similar manner in i Tim.
V. 18. It occurs in Deut. xxv. 4.

10. he that thresheth in hope should be partaker of his hope"] In this
verse we may obsen'e (i) that the word translated treadeth out in ver. 9
is here rendered threshing, because the usual Eastern mode of thresh-
ing corn was by means of oxen. See Art. "Agriculture" in Smith's
Dictionary of the Bible, and Kitto's Biblical Cyclopadia. The flail
appears to have been occasionally used for the lighter kinds of grain
(Ruth ii. 1 7), and threshing instruments are occasionally mentioned in
the later books of the Old Testament, e.g. 2 Sam. xxiv. 22; i Chron.

vv. II— 14.] I. CORINTHIANS, IX. 89

his hope. If we have sown unto you spiritual things, is it n
a great thing if we shall reap your carnal things? If others 12
be partakers of this power over you, are not we rather ?
Nevertheless we have not used this power; but suffer all
things, lest we should hinder the gospel of Christ. Do ye 13
not know that they which minister about holy things live
of the things of the temple ? a7id they which wait at the
altar are partakers with the altar? Even so hath the Lord 14
ordained that they which preach the gospel should live of
the gospel.

xxi. 23; Isai.xli. 15. And (2) we find in many AISS. the reading 'that
he that thresheth may do so in hofe of partaking.'' The text is in some
confusion here.

11. If -cue have so-vn unto you spiritual things] St Paul's third argu-
ment is drawn from the principles of natural gratitude. If we have
conferred on you such inestimable benefits, it is surely no very burden-
some return to give us our maintenance. Not, says Estius, that the
one is in any sense the price paid for the other, for the two are too
unequal: but that he who receives gifts so invaluable certainly lies
under an obligation to him who imparts them — an obligation which he
may well requite by ministering to his benefactor in such trifles (see Acts
vi. 2 — 4) as food and drink. Cf. Rom. xv. 27 ; Gal. vi. 6.

12. If others be partakers of this po'vcr over you, are not -we rather .?]
Fourth argument. You have admitted the cogency of these arguments
in the case of those who have less claim upon you than we have, to
whom (ch. iv. 15) you owe your Christian life itself.

Nevertheless zve have not used this pozaer] St Paul is now about to
enter upon the argument from which he was diverted by the thought
which flashed across his mind in ver. i. But another argument occurs
to him, which he states in the next verse.

stijer] Rather, perhaps, endure. Cf. ch. xiii. 7 ; i Thess._ iii. i.
The word is used of vessels which endure pressure without breaking.

13. Do ye not know that they -which minister about holy things']
Fifth argimient. The Jewish priests are maintained by the sacrifices of
the worshippers. See Lev. vi. 17; Num. v. S— 10, and especially
xviii. 8 — 20. So also Deut. x. 9, xviii. i. This was an argiiment of
v'hich in dealing with Jews it would not have been well to lose sight.
Whether an Apostle or not St Paul was at least occupied with sacred
things, and so had a claim to live, or rather eat, the literal translation
(see margin feed) by means of the work he was doing.

partakers with the altar] The sacrifices were apportioned out according
to rule. Part was consumed on the altar ; part was given to the priest ;
part was consumed by the worshipper. See passages cited in the last
note.

14. Even so hath the Lord ordained] In St Matt. x. 10, and St Luke
X. 7.

90 I. CORINTHIANS, IX. [w. 15—17.

15 — 23. »S/ PauFs use of his Christian liberty is restrained
by the thought of the needs of others.

15 But I have used none of these things: neither have
I written these things, that it should be so done unto
me : for // 7vere better for me to die, than that any 7na?i

16 should make my glorying void. For though I preach the
gospel, I have nothing to glory of: for necessity is laid
upon me ; yea, woe is unto me, if I preach not the gospel !

17 For if I do this thing willingly, I have a reward : but if
against my will, a dispensation of the gospel is committed

15 — 23. St Paul's use of his Christian liberty is restrained

BY the thought OF THE NEEDS OF OTHERS.

15. But I have used none of these things'] Having disposed of the
objections against his claims to Apostleship, he proceeds to the instance
he had been intending to give of his voluntary abandonment of his rights
as a Christian for the sake of others. Thus he vindicates his own con-
sistency, shewing that the doctrine he laid down in ch. vi. 12, and which
he again asserts in ver. 19 of this chapter, is a yoke which he not only
imposes upon others, but willingly bears himself.

than that any man should make my glorying void\ A remarkable in-
version in the order of the Greek here has led some editors to prefer a
different reading, which is found in some MSS., and which may be thus
rendered : (i) It were better for me to die than my ground of boasting — no
one shall make {it) void ; or (2) It were better for me to die than — no one
shall i?iake my ground of boasting void. But the latter introduces an un-
finished construction more harsh than is usual in St Paul's Epistles. The
word here translated glorying is translated in the next verse 'a thing
to glory of.' See note on the same word in ch. v. 6.

16. necessity is laid upon me\ See Acts ix. 6, xxii. 21.

17. For if I do this thing willingly'] Whether St Paul did his work
willingly or unwillingly, he could not escape his responsibility. He had
been chosen (Acts ix. 15, xiii. 2 ; Rom. i. 5, xv. 16; Gal. i. 15, 16 ;
I Tim. ii. 7; 2 Tim. i. 11) to bear the good tidings to the Gentiles, and
no man can disobey God and be guiltless. If he willingly obeyed God,
he had a reward in the consciousness of having done his duty (ver. 18) ;
if not, he still had been entrusted with the task. Cf. St Luke xvii. 10.

rewa7-d'\ Rather, wages. Cf. St John iv. 36; St Matt. xx. 8, and
St Luke x. 7, where the same word is used.

dispensation] Literally, stewardship, the work of one who has to
dispense provisions or stores. The original meaning of the word dispen-
sation, which is akin to spejid, is the giving forth, as out of a stoi'e. So
Dr Woodward, in his Natural Philosophy, writes, " This perpetual cir-
culation is constantly promoted by a dispensation of water promiscuously
to all parts of the earth." And Latimer writes, " I pray you, what is
to be looked for in a dispensour ? This, surely; that he be found

vv. 18—21.] I. CORINTHIANS, IX. 91

unto me. What is my reward then? Verily that, when I 13
preach the gospel, I may make the gospel of Christ with-
out charge, that I abuse not my power in the gospel. For 19
though I be free from all men, yet have I made myself
servant unto all, that I might gain the more. And unto 20
the Jews I became as a Jew, that I might gain the Jews;
to them that are under the law, as under the law, that I
might gain them that are under the law ; to them that are 21
without law, as without law, (being not without law to God,
but under the law to Christ,) that I might gain them that

faithful, and that he truly dispense and lay out the goods of the Lord."
Sennoii on ike Unjust Steward, preached before Convocation, June
6th, 1536. Hence it came to have the meaning of a course, or order,
of God's providence, distributed or appointed by Him to man. But
this is not the meaning here. Wiclif renders dispetiding is bitake7t to
me. Tyndale, office.

18. What is my reward then ?"[ Literally, wages (see last verse).
Either { i ) as in our version, the preaching the Gospel without charge,
and the consciousness of having served God faithfully thus obtained ; or
(2) as some would interpret, suspending the construction until the end of
ver. 19, the satisfaction of having made more converts than any one
else. But this involves (i) a harsh construction, and (2) a motive which
appears foreign to the Christian character. For though St Paul in ch.
XV. 10 says, 'I laboured more abundantly than they all,' it is in no
spirit of vain -glorious boasting. The translation 'reward' somewhat
obscures the meaning. Christ had said, 'The labourer is worthy of his
hire,'' or ivages. St Paul refers to this in ver. 17. Li this verse he
asks what his wages are, and replies that they are the preaching the
Gospel without charge.

■without charge'] This was St Paul's usual ground of boasting. We
find it in his earhest Epistle (i Thess. ii. 9; cf. 1 Thess. iii. 8). It
formed part of his appeal to the Ephesian elders (Acts xx. 33, 34), and
in the fervid defence of himself which we find in the Second Epistle to
the Corinthians it occupies a prominent place. See 2 Cor. xi. 7 — 12.

19. viade myself servant] Literally, enslaved myself.

the 7nore'] Not necessarily more than other people, but as our version
implies, more than he -would otherwise have gained.

20. jinto the yews I became as a jfew] As in Acts xvi. 3, xviii. 18,
xxi. 26, xxiii. 6, xxvi. 4, 5, 6, 22, 27. Some of these passages, though
they refer to events which occurred after these words were written, are
none the less useful as illustrations of St Paul's principle of action.

21. to them that are ivithout law, as without law] Literally, to the
lawless, as a lawless man, i.e. to those who had received no external
laws or statutes from God. St Paul's accommodation to the prejudices
of Gentiles may be seen in Gal. ii. 3, 12, 14.

being not without law to God, but under the law io Christ] Cf. Gal.

93 I. CORINTHIANS, IX. [v

22 are without law. To the weak became I as weak, that I
might gain the weak : I am made all things to all mm, that

^3 I might by all means save some. And this I do for the
gospel's sake, that I might be partaker thereof with jf(?/^.

24 — 27. ExJiortaiion to Self-restraint.

=4 Know ye not that they which run in a race run all, but
25 one receiveth the prize .? So run, that ye may obtain. And

vi. 1. A kind of apology is here made for the use of the term lawless.
It was only intended in the sense just explained. Even a Gentile was under
some kind of law (Rom. ii. 14, 15), and no Christian could rightly be
called lawless, for he was subject to that inward law written in the heart,
of which Jeremiah had prophesied (xxxi. 33), even the law of the Spirit of
life (Rom. viii. 2), which, though it had set him free from a slavish
bondage to ordinances (Col. ii. 20), had not set him free from the obli-
gation to holiness, justice, and truth which is involved in the very idea
of faith in Jesus Christ.

22. To the weak became I as 7veak'] i. e. by an affectionate conde-
scension to their prejudices (ch. viii. 13 ; cf Rom. xv. i ; 2 Cor. xi. 29).

I am made (literally, become) all things to all meit] Not in the sense
of sacrifice of principle, but by the operation of a wide reaching
sympathy, which enabled him, without compromising his own convic-
tions, to approach all men from their most accessible side. See notes
on ver. 20, 21, and ch. x. 32.

24 — 27. Exhortation to Self-restraint.

24. Know ye not that they which run in a race rnn all, hut one
receiveth the prize1'\ Not that this is the case in the Christian course,
but that each should manifest the same eagerness and sustained effort as
if the prize could be given to one only. The Corinthians are now ex-
horted to follow the example of their teacher in all self-mistrust and self-
restraint. There can be little doubt that there is an allusion here to the
Isthmian games, which took place every three years at a spot on the sea-
coast about nine miles from Corinth. This was one of those festivals
"which exercised so great an influence over the Grecian mind, which
were, in fact, to their imaginations what the temple was to the Jews and
the triumph to the Romans." Stanley. At this period, he remarks, the
Olympic games, the chief national institution of the Greeks (see Art.
"Olyrapia" in '&mS.'CvL?, Dictionary of Antiquities), had possibly lost some
of their interest, while the Isthmus had been the centre of the last expiring
straggle of Greek independence, and was destined to be the place where,
a few years after the date of this Epistle, Nero stood to announce that
the province of Achaia had received the honour of Roman citizen-
ship.

in a race'] Literally, in tlie stadium, or race-course. See Art.
" Stadium" in Smith's Dictionary of Anticjuities. This was a fixed course,

w. 26, 27.] I. CORINTHIANS, IX. 93

every man that striveth for the mastery is temperate in all
things. Now they do it to obtain a corruptible crown ; but
we an incorruptible. I therefore so run, not as uncer- 16
tainly; so fight I, not as one that beateth the air : but I 27
keep under my body, and bring // into subjection : lest that

oblong in shape, with one end semicircular, fitted round with seats,
that the spectators might see all that went on. It was "not a mere re-
sort for public amusement, but an almost sacred edifice, under the
tutelage of the patron deity of tlie Ionian tribes, and surrounded by the
most solemn recollections of Greece; its white marble seats rising like a
temple in the grassy sloi^e, whei-e its outlines may still be traced, under
the shadow of the huge Corinthian citadel, which guards the entrance to
the Peloponnesus, and overlooking the blue waters of the Saronic Gulf,
with Athens glittering in the distance." Stanley.

prize\ Greek, ^pa^eiov, from whence, through the late Latin word
ifavinm, comes our English brave. See note on next verse.

25. And every man that striveth for the mastery is temperate in all
thini^s] The temperance of which the Apostle speaks was no light
matter. For ten months had the candidates for a prize at these games
to abstain from every kind of sensual indulgence, and to undergo the
most severe training of the body. See Horace, De Arte Poetica, 412,
and Epictetus: "Wouldest thou conquer at the games? Thou must be
orderly, spare in food, must abstain from confections, exercise at a fixed
hour, whether in heat or cold, drink no cold water, nor wine."

a corruptible crown'] "A garland of olive, parsley, bay, or pine."
Stanley.

but %oe an iticorruptiblc\ Cf 1 Tim. ii. 5, iv. 8; James i. 12; r Pet.
V. 4; Rev. ii. 10, iii- 11. There was no impropriety in this comparison.
The Greek games were free from many of the degrading associations
which gather round those athletic sports so rapidly gaining ground
among ourselves. They had the importance almost of a religious rite,
certainly of a national institution, and they were dignified with recita-
tions of their productions by orators and sophists. Herodotus is even
said to have recited his history at the Olympic games.

26. not as tmcertainly] i.e. with no definite object, but "looking to
some goal," as St Chrysostom observes, and that goal the salvation of
himself and others.

so fight /] The Christian career is not merely a race, but a conflict,
and a conflict not only with others, but with oneself. St Paul had to
contend with the fleshly lusts of the body, the love especially of ease, the
indisposition to hardship and toil so natural to humanity. See Rom.
vii. ^}, ; and for the life of pain and endurance to which he had enslaved
himself, ch. iv. of this Epistle, ver. 9 — 13, and 2 Cor. xi. 23 — 28.

not as one that beateth the air] That is, not as one who struck out at
random, but as one who delivered his blows with effect. Cf. Virg.
^n. V. 377, Verberat ictibus auras; 446, Vires in ventum effudit, and
the German "ins Blaue hinein.''^

27. but I keep under my body] Literally, I strike under tlie eye,

I. COR. 7

94 I. CORINTHIANS, X. [v. i.

by any means, when I have preached to others, I myself
should be a castaway.

Ch. X. I — 14. The Example, of Israel a Warning to
Christians.

10 Moreover, brethren, I would not tliat ye should be

I beat black and blue. So the ancient Latin version of Irenseus renders

it Corpus meiim lividum facio. Tlie Vulgate, less forcibly, castigo.
Tyndale, tame. The same word is used in St Luke xviii. 5 of the effect
of the repeated complaints of the poor widow. Cf. Shakespeare, King
John, Act II. sc. I, " .ffiT/Zz/zw/i?^ with words."

and bring it into siihjection\ Literally, lead it into slavery. The
body was to be the absolute property of the spirit, to obey its directions
implicitly, as a slave those of its master. Rom. vi. 19. By a series of
violent blows on the face, as it were, it was to be taught to submit itself
to the dictates of its superior.

lest zvhen I have preached to others, I myself should be a castaway]

Castaway, Gr. dSi/ci/ioy, one regarded as unworthy. Except in Heb.
vi. 8, this word is everywhere else translated reprobate in the New Tes-
tament, and so here in the Vulgate reprobits. Wiclif, repreuable. No
strength of religious conviction, we are here warned, can supply the
place of that continuous effort necessary to ' make our calling and elec-
tion sure.' Some have regarded the word 'preached' here (literally,
heralded) as having a reference to the herald who proclaimed the victor
in the games. Dean Stanley reminds us that the victor sometimes
announced his own success, and that Nero did so (cf. Suetonius, Nero,
c. 24) a short time after this Epistle was written. But this somewhat
misses the point of the Apostle's meaning, which, if it is to be regarded
as keeping up the metaphor derived from the games, is, that after
having, as herald, proclaimed the victory of others, he himself contends
and is worsted.

Ch. X. 1—14. The Example of Israel a Warning to

Christians.

In this chapter the direct argument concerning meats offered to idols
is resumed in ver. 14. The first fourteen verses of this chapter, like
chapter ix., are parenthetical. But if we read '■for'' with the best
MSS. and versions, instead of the 'moreover' of our English version,
we are to understand that there is a very close connection between this
and the last verse of the preceding chapter. See ver. 12. We are
taught in ver. i — 14, (i) that the possession of great privileges does not
secure us from danger. But this is not the only link of connection.
We learn, (2) that the worst sins of Israel were the direct result of
idolatry, and hence a strong argument is derived against regarding
idolatry as a light matter (ver. 14). And perhaps, with De Wette,
we may also regard the actions of the Israelites as awful examples,
(3) of the abuse of freedom, the danger which was just now most likely

vv. 2—4.] I. CORINTHIANS, X. 95

ignorant, how that all our fathers were under the cloud,
and all passed through the sea ; and were all baptized unto 2
Moses in the cloud and in the sea ; and did all eat the 3
same spiritual meat ; and did all drink the same spiritual 4

f;o_ befall the infant Church. "They were tempted to think that all
things were safe to do, because all things were lawful." Robertson.

_ 1. I would not that ye should be ignorant] A characteristic expres-
sion of St Paul. Cf. ch. xii. i, and Rom. i. 13, xi. 25; 2 Cor. i. 8;
I Thess. iv. 13.

_ all our fathers] The emphasis on 'c//' here — it is repeated five
times — serves to point out the moral that though all without exception
received the privileges, the greater number were very far from using
them aright. The lesson is still more closely driven home in ver. 11, 12.
The Israelites were as much the people of God as we, yet most of them
fell. Why should we think, then, that we have less need for watchful-
ness than they? Some have thought that the expression ' our fathers'
implies that St Paul was here speaking to Jews only. But this is not
necessary. For (i) he might have used the expression as being himself
a Jew, and (2) the Israelites were the spiritual progenitors of the Chris-
tian Church. See Rom. iv. 16, ix. 5.

were tinder the cloud] Cf. Exod. xiii. ■20—22, xiv. 19, and xl. 34 — 38 ;
Num. ix. 16—23, xiv. 14; Deut. i. 33; Ps. Ixxviii. 14, cv. 39.

passed through the sea] Exod. xiv.; Num. xxxiii. 8 ; Josh. iv. 23;
Ps. Ixxviii. 13.

2. and zvere all baptized unto Moses] The passing through the cloud
(Exod. xiv. 19) and the sea was a type of Christian Baptism, in that he
who passes through it exchanges a state of bondage for a state of free-
dom, the hard yoke of a Pharaoh for the fatherly care of God, and this
in consequence of his following the guidance of a leader sent by God.
The Israelites were baptized ' unto Moses' because by passing through
the cloud and the sea they had become connected with him, dependent
on his commands and guidance.

3. and did all eat the same spiritual jneat] The manna (Exod.
xvi.), "inasmuch as it was not like common bread, a product of nature,
but came as bread from heaven (Ps. Ixxviii. 24; Wisd. xvi. 20; St John
vi. 31), the gift of God, Who, by His Spirit, wrought marvellously for
His people." Meyer. Cf. also Neh. ix. 15.

4. and did all drink the same spiritual drink] This miraculous
supply of water, vouchsafed on two occasions (Exod. xvii. 1—6; Num.
XX. 2 — 11) belonged, like the manna, not to the natural, but to the spi-
ritual order of God's Providence, which has its necessary points of con-
tact with the lower and more contracted natural order, and issues in
what we call miracles. Hence tliey were types of still greater miracles,
which belong however more exclusively to the spiritual order of things,
namely, the nourishing the Christian Church with the " spiritual food of
the Body and Blood of Christ." In this sense, St Augustine ( Tract. 16
siipcrjoannem) says well, " Sacramenta ilia fuerunt, in signis diversa
sed in re quce significatur paria," because it was Christ who was the

96 I. CORINTHIANS, X, [vv. 5, 6.

drink : for they drank of that spiritual Rock that followed

5 them: and that Rock was Christ. But with many of them
God was not well pleased : for they were overthrown in the

6 wilderness. Now these things were our examples, to the

miraculous support and preservation of the Israelites in tlie wilderness,
as well as of Christians in their pilgrimage through the world.

for they drank of that spiritual Rock that follojvcd them~\ The Tar-
gums of Onkelos and Jonathan speak of a 'well' which followed the
Israelites in their wanderings. In the Beniidbar Rabbah (c. i.) it is a
Rock, in shape like a bee-hive, which rolled continually forward to
accompany the Israelites on their way (for the tradition consult
Wetstein, or Schottgen). Our great Rabbinical scholar Lightfoot
rejects this interpretation, and believes that the expression refers,
not to the rock, but the streams which issued from it, and which
were gathered into pools ^^'hercver they encamped. It was to this,
and not to the rock, that the words in Num. xxi. 17 are supposed
to be addressed. Estius cites Ps. Ixxviii. 16 and cv. 41 in support
of the same view. See also Deut. ix. 21, 'the brook that de-
scended from the mount.' Meyer thinks that the tradition was a
later invention of the Rabbis, since the Targums in their present shape
cannot be traced back farther than the second century. It possibly
grew out of an older tradition, here referred to, that a spiritual power
invisibly accompanied the Israelites, and ministered to their temporal
wants.

^ and that Rock ivas Chrisf] See last note but one. Christ was the
true source of all their nourishment, and He went with them whither-
soever they went. He, the Angel of the Covenant (Exod. xxiii. 20,
11, 23, xxxii. 34; Josh. V. 13) was their guide and their support. Cf.
St John iv. 10, 14, vii. 37, 38. For the term Rock, as applied to
God, see Deut. xxxii. 4, 15, iS, 30, 31, 37; Ps. xviii. r, and many
other passages in the Psalms too numerous to quote. We can hardly
dismiss this passage without quoting Bengel's remark; "Had there
been more than two Sacraments, St Paul would have pointed out some
spiritual resemblance to them."

5. with many of thei!i'\ Rather, most. The point aimed at is, that
in spite of their high privileges and great opportunities, the majority of
them were destroyed. Cf. Heb. iii. 17. Joshua and Caleb only,
Num. xiv. 38, were permitted to enter the promised land. See also Num.
xxvi. 64, 65.

6. N'o^a these things zvei-e our examples'] Literally, types of us.
Ill figure of lis, Wiclif. The word here- used is derived from tvtttu}, to
strike, and signifies (i) a fuark, stroke of any kind, impressed or engra-
ven, 'print,' St John XX. 25; (2) an image, figure, as in Acts vii. 43;
(3) an example, pattern, Acts vii. 44 (where the word is rendered
fashion), cf. Heb. viii. 5; (4) type, in the recognized sense of the word,
that of a person or circumstance designed by God to foreshadow some
other person or circumstance in the future, Rom. v. 14; (5) as equi-
valent \.o pnrp07-t, substance of a letter or address, Acts xxiii. 25; (6)

w. 7— 9-] I. CORINTHIANS, X. 97

intent we should not lust after evil things, as they also
lusted. Neither be ye idolaters, as were some of them ; as 7
it is written, The people sat down to eat and drink,
and rose up to play. Neither let us commit fornication, s
as some of them committed, and fell in one day three and
twenty thousand. Neither let us tempt Christ, as some of 9

form, outline, substance, as ojT a system of doctrine or morals (like the
derived word u^roTi^Trwffjs in 1 Tim. i. 13); Rom. vi. 17; (7) Example
in the matter of conduct, for imitation or warning, Phil. iii. 17; i Thess.
i. 7; I Tim. iv. \i, &c. Either this, as in our version, or (4) is the
meaning here, or it may include both meanings. God impressed such
a character upon the Jewish history — or rather perhaps it was the
natural result of the similar position in which Christians now stand to
that occupied by the Jews under the law — that it foreshadowed the
history of the Christian Church. This idea is carried out more fully
than in this Epistle in reference to the Old Testament generally, in the
Epistles to the Galatians and Hebrews. Here it is simply used to
point out the way in which the warnings of the Jewish history are
valuable to Christians.

as they also htsted~\ St Paul gives five instances of the Israelites' sin.
First the desire for food other than God had given them, Num. xi. 4,

33' 34- . .

7. Netther be ye idolaters\ Tyndale characteristically renders ^''■wor-
shippers of images ." See Exod. xxxii. 6.

to play] Dancing (see Stanley and Alford in loc.) was probably in-
cluded, as it formed part of the worship of the heathen deities. Cf.
Horace, "Quam nee ferre pedem dedecuit choris sacro Dianae cele-
brant die." Od^s, 11. 12. 19. But the original Hebrew word has a
wider signification, to sport, to laugh, exactly the same as the kindred
word from which is derived Isaac, "he shall laugh," so named from
Sarah's laughter. The same is the case with the Greek word irai^eLv,
used here.

8. Neither let 7ts commit fornicationl i. e. the natural result of joining
in the impure worsliip of Aslitaroth, or Astarte, the Syrian Venus. The
temple of Aphrodite, on the Acro-Corinthus, contained a thousand
priestesses devoted to the same licentious worship. See Introduction.
The warning in the text was, therefore, by no means needless. The
occasion referred to is that related in Num. xxv. i- — 6.

three and tzventy thousatid] In Num. xxv. 9 we find 24,000. The
actual number would no doubt be between the two, so that both
here and in the book of Numbers only round numbers are given. "Our
Apostle saith not definitely three and twenty thousand perished, but
three and twenty thousand at the least." Lightfoot.

9. Neither let us tempt Christ] Whether we read Christ here with
the authorized version, or 'the Lord' with many MSS. and editors,
makes but little difference. In either case Christ is meant, \VI;o, as
the Angel of the Covenant (see note on ver. 4), was the guide of the

98 I. CORINTHIANS, X. [vv. 10—13.

10 them also tempted, and were destroyed of serpents. Neither
murmur ye, as some of them also murmured, and were

11 destroyed of the destroyer. Now all these things happened
unto them for ensamples : and they are written for our ad-
monition, upon whom the ends of the world are come.

12 Wherefore let him that thinketh he standeth take heed lest
»3 he fall. There hath no temptation taken you but such as is

common to man : but God is faithful, who will not suffer
you to be tempted above that you are able ; but will with
the temptation also make a way to escape, that ye may be

Israelites throughout all theu" wanderings. What it was to tempt
Christ we may best learn from the Old Testament narrative. See Num.
xiv. 22. It M'as to try Him, to see whether He would be as good as
His word, whether He would punish tlieir sin as He had declared He
would. The word in the original means to try to the 7ittcrmost. For
the occasion referred to see Num. xxi. 6, though this is not the only
occasion on which the Israelites were said to have tempted God.

of se)-pcnts\ Literally, by tlie serpents, i. e. the well-known fiery
flying serpents mentioned in Moses' narrative.

10. Neither' mtcrmiir ye\ See Exod. xvi. 2, xvii. 2; Num. xiv.
2 — 29, xvi. 41.

of the destroyer'\ The angel of death. Cf. Exod. xii. 23, Wisd. xviii.
25, where nearly the same Greek word is used in the Septuagint as here.
Cf. also Gen. xix. ; 2 Sam. xxiv. 16; i Chron. xxi. 12, 15, 16, 20; 2 Kings
xix. 35; 2 Chron. xxxii. 21; Acts xii. 23. Estius concludes from Jude
5, 9, that this was the Archangel Michael, but the passage does not
seem to warrant the conclusion.

11. ensamples\ Here, as in ver. 5, the word in the original is types,
or perhaps with some editors we should read ' typically.' See note on
ver. 6.

12. let him that thinket-Jt he standeth take heed lest he fall] A warn-
ing against the over-confidence too common among the Corinthians.
See chapter i. throughout; ch. iii. 18, iv. 8. It is not sufficient to have
been admitted into the Christian covenant; we need watchfulness, in
order to use our privileges aright. Cf. Rom. xi. 20.

13. There hath no temptation taken you but such as is common to man]
Adapted to human powers (dvdpunnuos). A consolation, as the last
verse was a warning. These words were intended to meet an ob-
jection that it was impossible to walk warily enough — impossible to
adjust aright the boundaries of our own freedom and our brother's need.
Every temptation as it comes, St Paul says, will have the way of escape
provided from it by God. All that a Christian has to do is to live
in humble dependence upon Him, neither perplexed in the present nor
anxious for the future. Cf. 2 Pet. ii. 9.

will with the temptation also make a way to escape] The original is
stronger — with the temptation will make the way of escape also.

w. 14—16.] I. CORINTHIANS, X. 99

able to bear //. Wherefore, my dearly beloved, flee from 14
idolatry.

15 — 22. The danger of eating Meats sacrificed to Idols shewn

from the example of Sacrificial Feasts in general.

I speak as to wise men; judge ye what I say. The j5

cup of blessing wliich we bless, is it not the communion

of the blood of Christ? The bread which we break,

14. Wherfore, my dearly beloved, flee from idolatryl A return to the
main argument in ch. viii. An idol is nothing, and meats offered to
idols are nothing; but idolatry is a deadly sin, and so also is whatever
tends to promote it.

15—22. The danger of eating Meats sacrificed to Idols

SHEWN FROM THE EXAMPLE OF SACRIFICIAL FeASTS IN
GENERAL.

15. / sfieak as to wise men; judge ye what I say'] Even in the
plenitude of his Apostolic authority, he does not forbid the Corinthians
the exercise of their reason. They, as well as he, have the unction
from above (i John ii. 20, cf. ch. ii. 12), and can therefore discern the
force of what he says. See also ch. xi. 13.

16. The eiip of blessing which we bless] Resumption of the argument.
First reason against taking part in an idol feast. We communicate
together in the Body and Blood of Christ, and we are thereby debarred
from communion with any beings alien to Him; a communion into
which, by the analogy of all sacrificial rites, we enter with the beings to
whom such sacrifices are offered. See ver. 20. The term cup of
blessing is a Hebraism for the cup over which a blessing is to be pro-
nounced, whose characteristic it is to be blessed. It was the name given
to the cup over which thanks were given at the Passover. Lightfoot.

which we bless] Over which we pronounce the words of blessing and
thanksgiving commanded by Christ. See St Luke xxii. 20 and ch.
xi. 25.

is it not the communion of the blood of Christ?] " Comyjiyng,"
Wiclif. See ch. v. 7. " The word communion is stronger than par-
taking," Chrysostom. The idea is that of a meal on a sacrificed victim,
which is Christ Himself, the true Paschal Lamb, by feeding on Whom
all who partake of Him are made sharers of His Flesh and Blood, and
thus are bound together in the closest fellowship with Him. The fact
of this Eucharistic feeding upon Christ is adduced as the strongest reason
why Christians cannot lawfully take part in idolatrous rites. It is as im-
possible to exclude here the active sense of "communication" (see note
on ch. i. 9), as it is to confine the word to that signification. It must be
taken in the widest possible sense, as including Christ's feeding His
people with His Flesh and Blood, and their joint participation in the
same.

T/te bread which we breaks Calvin here characteristically contends

loo I. CORINTHIANS, X. [vv. 17—19.

17 is it not the communion of the body of Christ? For we
being many are one bread, and one body : for we are all

18 partakers of that one bread. Behold Israel after the flesh:
are not they which eat of the sacrifices partakers of the

19 altar ? What say I then ? that the idol is any things or that

that the Encharistic loaf was handed from one to the other, and that
each broke off his share. But it is obvious that the words are such as
coukl be used by any minister of the Christian Church, of the solemn
breaking; of tlie bread in obedience to Christ's command. And it may
be further observed tliat only Christ is said to have brolcen the bread at
the first institution of the Eucharist. The Roman Catholic commentator,
Estius, here, however, agrees with Calvin. The breaking of the bread,
he says, was first performed " a presbyteris et diaconis," and afterwards
"a caeteris fidelibus." The language of St Paul is not precise enough
to enable us absolutely to decide the point.

the comnnniion of the body of Christ] Wiclif, faking; Tyndale, par-
taking. See note above on the communion of the Blood.

17. For ive being many are one bread, and one bodv] "As one loaf
is made up of many grains, and one body is composed of many mem-
bers, so the Church of Christ is joined together of many faithful ones,
united in the bonds of charity." Augustine. So Chrysostom and
Theodoret, and our English bishops Andrewes and Hall. Cf. ch. xii. 12 ;
Gal. iii. 28; Eph. iv. 4; Col. iii. 15.

for we are all partakers of that one bread'\ Literally, for we all partake
of the one bread. See St John vi. 35 — 58. As the bread passes into
our bodies and becomes a part of each of us, so the Body of Christ,
which the bread is the means of conveying, enters into and becomes
part of each of us. Calvin reminds us that here St Paul is not
dealing so much with our love towards and fellowship with one
another, as with our spiritual union with Christ, in order to draw the
inference that it is an unendurable sacrilege for Christians to be
polluted by communion with idols.

18. Behold Israel after the flesli\ Second reason (see ver. 16). As
the Christian sacrificial feasts, so are those of the Jews.

are not they ivhieh eat of the sacrifices partakers of the altar?] "In a
strict and peculiar sense — the altar having part of the animal, the par-
taker another part." Dean Alford. The word here translated /a; /rf/irrj
is not the same as in the last verse. It is, like the word translated cojn-
mnnion, from kolvos, common, and implies that the altar and the
worshipper share together in the victim. Bengel remarks that "he to
whom anything is offered, the things which are offered, the altar on
which they are offered," and he might have added those who offer them,
"have communion with each other." If, therefore, any one knowingly
partakes of an idol sacrifice, as such (it would seem that some went so
far as to contend that Christians might do so), he makes himself
responsible for the worship of the idol, and all the evils with which that
worship is connected.

i9. What saj' I then ? that the idol is any ihing\ St Paul does not

-22.] I. CORINTHIANS, X.

which is offered in sacrifice to idols is any ihiugl But I say, 2c
that the things which the Gentiles sacrifice, they sacrifice
to devils, and not to God: and I would not that ye
should have fellowship with devils. Ye cannot drink the 2t
cup of the Lord, and the cup of devils : ye cannot be
partakers of the Lord's table, and of the table of devils.
Do we provoke the Lord to jealousy? are we stronger 2z
than he ^

mean to say here, any more than in ch. viii. 4, that an idol, or the god
represented by it, has any real objective existence-, or that the sacrifices
offered to such idols are the property of any such being as that they are
intended to represent. But for all that, it may stand as the representa-
tive of that which has a very real existence indeed; the kingdom of evil,
and those beings which maintain it.

20. (hey sacrifice to devils, and not to God\ Third reason. The
worship of idols is a worship of devils. The words here used are found
in Deut. xxxii. 17, and similar ones are found in the Septuagint version
of Ps. xcvi. 5; cf. Ps. cvi. 37. The point of the argument is shewn in
the last words of this sentence, ^a}id not to God.'' As they were not sacri-
ficed to God, they were sacrificed to His enemies, the 'evil spirits,'
'dcemons,' not 'devils' properly, for this word is confined to the
'prince of this world' (St John xii. 31), 'which is the Devil,
and Satan'* (Rev. xx. 2). Such beings as these are no mere con-
ceptions of the fancy, but have a real and active existence. Their
power over humanity when Christ came was great indeed. Not
only was their master the Prince of this world (see above and cf. St
Luke iv. 6), but the fact of demoniacal possession was a proof at once of
their existence and influence upon man.

fellowship] Translated cotiimiinion in ver. 16. See note on ch. i. 9.

21. Ye cannot drink the cup cf the Lord, and the ctip of devils] See
note on ver. 18, and for the nature of heathen sacrifices note on viii. i.
The cup of devils was the libation with vv-hich the meal commenced.
It was the cup of devils (i) because it was the cup of worship to beings
other than God, which He Whose name was Jealous (Exod. xxxiv. 14,
cf XX'. 5) and Who 'will not give His glory to another' (Isai. xlii. 8)
had forbidden, and (2) because the worship of many of the gods was a
distinct homage to the powers of evil, by reason of its polluting nature.
Such worship obviously unfitted those who took part in it for fellowship
with Christ. Cf. also 2 Cor. vi. 15, 16.

22. Do 7ue provoke the Lord to jealousy?] i.e. as the Jews had done
to their cost. See note on last verse. Cf. also Num. xiv. ; Deut. i.,
xxxii. 21 (see note on ver. 19 and observe that it was idol worship
which provoked God); Ps. xcv. 8; Heb. iii. 16. The same word is
found, with the same translation, in Rom. x. 19, xi. 11, and in ver.
14 of that chapter it is Xx'a.n'Az.K&A. provoke to eimdation.

are we stronger than he ?] So as to be able to resist His wrath.

• See note on St Matt. iv. 24 in Mr Carr's Commentary in this series.

I02 I. CORINTHIANS, X. [w. 23—26

23 — Ch. XI. I. Practical directions on the subject of Meats
offered in Sacrifice.

23 All things are lawful for me, but all things are not ex-
pedient : all things are lawful for me, but all things edify

24 not. Let no man seek his own, but every man another's

25 wealth. Whatsoever is sold in the shambles, that eat,

26 asking no question for conscience sake : for the earth is

23 — Ch. XI. 1. Practical directions on the subject of
Meats offered in Sacrifice.

23. All things are laivful for me\ A repetition of the words in
ch. vi. 12, with a more emphatic enunciation of the doctrine that the
great limiting principle of liberty is our neighbour's edification. It is
scarcely possible to help seeing in this repetition a confirmation of the
view that the words were originally St Paul's own, but had been used in
a sense in which he did not intend them to be used.

edify itoti See note on ch. viii. i.

24. Ld no man seek his own, but every man another's 7vealtK\ Ra-
ther, the profit of his neighbour. Cf. Rom. xv. i, 2, 3; Phil. ii. 4.
The conclusion is moral, not positive. No rule is laid down about
eating or not eating any kind of food as a matter of importance in
itself. With such things the Gospel has no concern. What St Paul
does prescribe, relates to the effect of our conduct upon others.
See Rom. xiv. throughout. It will thus happen in our case, as
in that of the Apostle, that what may be quite wrong under one set
of circumstances may be quite right in another, as in Gal. ii. 3
and Acts xvi. i. See also notes on ch. viii. It may be interesting to
remark how these questions were treated by the theologians of later
times. Estius gives several examples of the casuistry of the Latin
Fathers. St Augustine decides the case of those who, pressed by hun-
ger, might be tempted to eat of food in an idol temple when quite
alone, by saying that if they know it to have been offered to idols, they
must refuse it. St Jerome decides that the invocation of idols and
daemons makes such food unclean. St Gregory commends the virtue of
some unlettered Christians who preferred rather to be slain than to eat
meats offered to idols which their Lombard captors endeavoured to
force upon them. The Greek Father St Chrysostom, however, remarks
that St Paul does not suffer the Christian to question what it is he buys,
but simply to eat whatever comes from the market.

25. Whatsoever is sold in the sha>iibles'\ This and the two follow-
ing verses are directed against over-scrupulousness. Some Christians
were afraid to buy meat in the public market, lest it might have been
offered in sacrifice to an idol. See note on ch. viii. r,

asking no question for conscience sake\ Rather, entering; upon no
inquiry. This may be interpreted (i) as directing, that no inquiry
was to be made, lest the answer should suggest conscientious scruples,
or {2) as urging that no conscientious scruples need be felt which should

vv. 27— 29-] I. CORINTHIANS, X. 103

the Lord's, and the fulness thereof. If any of them 27
that beheve not bid you to a feast, and ye be disposed to
go; whatsoever is set before you, eat, asking no question
for conscience sake. But if any man say unto you, This is =8
offered in sacrifice unto idols, eat not for his sake that
shewed it, and /i^r conscience sake: for the earth is the
Lord's, and the fulness thereof: conscience, I say, not 29
thine own, but of the other's : for why is my liberty judged of

lead to any necessity for making inquiries. The latter is more in
accordance with the robust morality of the Apostle, and with the
context. The conscience need not be sensitive upon such points ; it
need not suggest entangling difficulties, where in truth there were none.
This is better than to suppose with some, that information was to be
kept back in order to avoid anxiety on the part of the scrupulous.

26. for the earth is the Lord's, and the fulness thereof] See Ps.
xxiv. I. Cf. Ps. 1. 12. It is not the eating of meats that is sinful.
'An idol is nothing in the world,' and all creatures are made by God,
and are therefore fit for food. (Cf. i Tim. iv. 4.) But knowingly to
countenance idolatrous rites, to give to another the glory due to the one
True God alone, is a grievous sin. Therefore the whole question of
sinfulness depends, not on the meat, but on the knowledge of him who
eats it, what kind of meat it is. If he does not know that it has been
offered to an idol, he may dismiss all scruples, for it is only this know-
ledge, and not the perishable meat (see ch. vi. 13), which makes him
partaker of the ' table of devils.' So ver. 27.

27. If any of them that believe not bid yoii\ i. e. to a feast in a pri-
vate house. Although some of the Corinthians had gone so far as to
declare that a Christian might innocently sit at meat in the idol temple,
confident in his conviction that an idol was 'nothing in the world'
(ch. viii. 10), yet the Christian religion could not permit them thus to
abuse their freedom. To sit at meat in the idol temple was directly to
countenance idol worship, and thus to become 'partaker' of the 'table
of devils.'

28. But if any vian say unto you, This is offei-ed in sac?-ifce unto
idols] i. e. if (r) one of your fellow-guests should display scruples of
conscience, or (2) a heathen should be likely to draw the inference that
you approved of idol worship. The reading lepbdvTov confirms the
latter, that in the text the former interpretation. " This altogether alters
the case. You are no longer simply eating with thankfulness the food
set before you as the gift of God. The question of idolatrous worship
is now introduced. If your own conscience would permit you to eat,
you have to consider whether your conduct might lead another to sup-
pose that you regarded participation in the worship of idols as permis-
sible to a Christian." Most MSS. and Editors omit the words, 'For
the earth is the Lord'.s, &c.' in this verse, as a mere and meaningless
repetition from ver, 26.

29. why is my liberty judged of another fuans conscience ?} This

I04 I. CORINTHIANS, X. XI. [vv. 30; I, 2.

30 another man^s conscience ? For if I by grace be a partaker,
why am I evil spoken of for that for which I give thanks ?

31 Whether therefore ye eat, or drink, or whatsoever ye do, do

32 all to the glory of God. Give none offence, neither to the

33 Jews, nor to the Gentiles, nor to the Church of God : even
as I please all men in all things, not seeking mine own

11 profit, but the profit of many, that they may be saved. Be
ye followers of me, even as I also am of Christ.

2 — 16. The Conduct and Dress of IVomcn at the Puhlic
Sei-vices of the Church.
2 Now I praise you, brethren, that you remember me in all

and the following verse are a little obscure, but the sense appears to be
that no man has a right to interfere with the liberty enjoyed by an-
other, save so far as his own conduct and conscientious convictions are
likely to be affected thereby. In fact the Apostle's words in ver. 28,
29, 30 may be thus paraphrased. " For conscience sake. Not iha.t you
are to feel conscience-stricken, as though you had yourself been doing
something wrong, and given your neighbours a right to blame you. No
man has any such right. You were doing no harm. You had a perfect
right to eat what was set before you with gratitude to God for what He
had given. No, it is not of your own, but of your neighbour's con-
science, that I was speaking. To him you would be doing harm in-
calculable, if you allowed him to suppose that there was no sin in wor-
shipping idols."

30. />}/ ^^race] Rather, wit/i graiefidness.

31. Whether therefore ye eat, or drink'] The glory of God, that is to
be the end of all your actions. In themselves, eating and drinking are
things indifferent, but there are circumstances in which they may be
matters of the highest importance. In our own day, for instance, the
question of using or abstaining from intoxicating liquors is one which
ought to be dealt with on the same principles as those which St Paul
has laid down in this chapter. Such a question should be approached
and decided on one ground alone, namely, whether by using them or
abstaining from them we shall best promote the glory of God.

32. Give none offence] This verse and the next explain the words,
* I am made all things to all men,'' ch. ix. 11.

neither to the fews] This question is dealt with fully in Rom. xiv.,
where the question of eating or abstaining from meats regarded by the
Jews as unclean, is decided upon precisely the same principles as those
laid down in this chapter.

Ch. XI. 1. This verse belongs to the former chapter, and concludes
the argument, as in ch. iv. 16.

2 — 16. The Conduct and Dress of Women at the Public
Services of the Church.
2. Now I praise you, brethren, that you ronember 7nc in all things]

V. 3] I. CORINTHIANS, XI. 105

things, and keep the ordinances, as I delivered thern to you.
But I would have you know, that the head of every man is 3
Christ ; and the head of the woman is the man ; and the

There is no contradiction between tliis verse and v. 17. The ordinances
which St Paul Iiad delivered to the Corinthians had been faithfully
kept ; but the principles of Christian liberty and Christian brotherhood
had been, in some instances, unsatisfactorily carried out. He therefore
proceeds to give other ordinances on matters which required immediate
attention, leaving {v. 34) those of less pressing importance till he himself
arrived at Corinth. The ordinances in the present chapter relate (i) to
the conduct of women in the public assemblies, and (2) to the Lord's
Supper.

ordinanccs\ The margin has traditions ; praccepta, Vulgate [comaiinde-
ments, Wiclif). The signification of the Greek word is things delivered,
and it is derived from the verb translated delivered in this verse, just
as tradition is derived from trado., to deliver or give over. These
'traditions,' or rather, 'ordinancjjs,' were of jhree kinds; (i) regu-
la,tions for the government of the Church, as here and in 2 Thess.
iii. 6; (2) statements concerning doctri)ie, as 2 Thess. ii. 15; or (3)
concerning faet, as in ch. xi. 23, xv. 3, which are spoken of as having
been ' delivered ' by the Apostle. The doctrines of the Rabbis are
spoken of as 'traditions' in St Matt. xv. 2; Gal. i. 14.

as I delivered them to yozt] ' ' Large principles, when taken up by
ardent and enthusiastic minds, without the modifications learnt by ex-
perience, are almost sure to run into extravagances, and hence the spirit Jf
of law is by degrees reduced to rules, and guarded by customs." — Ro-
bertson, Lect. XXI. on ist Ep. to Corinthians. The whole lecture is
extremely valuable.

3. But I would have you Icnozv] According to St Paul's invariable
rule, the question is argued and settled upon the first principles of the
Christian Revelation. In the sight of God all men are equal ; yet
without distinctions of rank and office society could not exist. But
equality and order are reconciled by the revelation of God in Christ.

the head\ " In the idea of this word dominion is especially expressed.
As in the human organisation the exercise of dominion over all the
members proceeds from the hea.d ; so in the family, from man ; in the
Church, from Christ ; in the universe, from God." — Olshausen.

of every man is Christ^ See Eph. i. 22, iv. 15; Col. i. 18, ii. 19.
As the head directs the body, so ought every member of Christ's Body
to be governed and directed by Christ.

the head of the -woman is the man] Cf. Eph. v. 23. "It appears that
the Christian women at Corinth claimed for themselves equality with
the male sex, to which the doctrine of Christian freedom and the removal
of the distinction of sex in Christ (Gal. iii. 28) gave occasion. Chris-
tianity had indisputably done much for the emancipation of women, who
in the East and among the Ionic Greeks (it was otherwise among the
Dorians and the Romans) were in a position of unworthy dependence.
But this was done in a quiet, not an over-hasty manner. In Corinth,

io6 I. CORINTHIANS, XL [vv. 4, 5,

4 head of Christ is God. Every man praying or prophesying,

5 having his head covered, dishonoureth his head. But every

on the contrary, they had apparently taken up the matter in a fashion
somewhat too animated. The women overstepped due bounds by
coming forward to pray and prophesy in the assemblies with imcovered
head." — De Wette. Such persons are here reminded that according to
God's word (Gen. iii. 16; i Tim. ii. 12, 13) woman was designed tojbe
in subjection, both in society and in the family. Of this last, woman's
chief sphere, man was, by God's ordinance, the head. Yet_(see below,
V. 5) she is on an equality with man in her ?;/^/W(z';/rt/ relation to Christ.
tlw head of Christ is God~\ Cf. ch. iii. 23, viii. 6, xv. ^S, and notes. Also
St John xiv. ^S. Possibly this may be added to prevent the idea from
gaining currency that the interval between man and woman was in any
degree comparable to that between Christ and man. And it also implies
that the whole universe is one vast system of orderly gradation, from
God its Creator downwards.

4. Every man praying or prophesying, having his head covered'\ We
f' have two propositions in this and the following verse : the first concerning
I the man, the second concerning the woman. "It was the custom of the

Jews that they prayed not, unless first their head were veiled, and that
for this reason ; that by this rite they might shew themselves reverent and
ashamed before God, and unworthy with an open face to behold Him."
— Lightfoot. He quotes many passages from the Rabbis, of which one
from Maimonides may suffice. "Let not the Wise Men, nor the scholars
of the Wise ]\Ien pray^ unless theyT)Fcovered." ihis veil was called tne
Tailith. Grotius (see Alford i)i loc.) gives many details about the custom
of heathen nations. It appears that the Romans and Germans used to
pray veiled, from the same motive as the Jews, while the Greeks were
accustomed to perform their saqred rites unveiled (though St Chrysostom
asserts the contrary of this). But the Christian custom was not, as
Meyer seems to think, due to the Hellenic custom being followed in the
Hellenic churches, but is rather to be explained by this passage, and by
1 Cor. iii. 14, 18. The Christian no longer approaches God weighed
down by shame and sin. It is his privilege to gaze undazzled on the
glory of God with face unveiled, since he is 'no longer a servant, but a
son,' Gal. iv. 7. '^ Capite nudo, quia non erubescimus," Tertullian,
Apology, ch. XXX. "The question here is of a veil, not of a hat." — De
Wette. But the effect of St Paul's decision has been in the Christian
Church to do away with the custom of uncovering the feet and allowing
the head to remain covered (Exod. iii. 5), which is still in existence
among the Jews and Mohammedans. For prophesying, see note on
ch. xiv. I.

dishonoureth his head] Either (i) Christ, 'the Head of every man,'

by the non-acknowledgment of redemption through Him. Or (2) his

%^ own head, as not bearing in mind that his body and spirit had been

bought with a price, and were therefore Christ's, and thus high in the

favour of God.

5. But every woman that prayeth or prophesietK\ This refers, of
course, to the public assemblies of the Church, where the woman

vv. 6, 7.] I. CORINTHIANS, XI. 107

woman that prayeth or prophesieth with her head uncovered
dishonoureth her head : for that is even all one as if she were
shaven. For if the woman be not covered, let her also be 6
shorn : but if it be a shame for a woman to be shorn or
shaven, let her be covered. For a man indeed ought not to ^
cover his head, forasmuch as he is the image and glory of

appears, not in her individual character, but as the member of a com-
munity. She must therefore perform her devotions in this latter
character, and her attire must bear witness to the fact that she is
subordinate to those of the otlicr sex in whose presence she worships.
Alone, of course, or in tlie presence of her own sex only, she has the
same privilege of approaching God unveiled, that man has. Some
difficulty has been raised about the words '' ur prophesieth.^ It has been
thought that the woman was here permitted to prophesy, i. e. in smaller
assemblies, and that the prohibitions in ch. xiv. 34, and i Tim. ii. 12,
referred to the more general gatherings of the Church. The subject is
one of some difficulty (see Acts ii. 18, xxi. 9), but it is perhaps best,
with De Wette and Calvin (who says, " Apostolum hie unum impro-
bando alteram non probare ") to suppose that the Apostle blames only
the praying in public with uncovered head, and reserves his blame of
the prophesying for ch. xiv. 34. As for the prophetic gifts of the daugh-
ters of Philip the evangelist. Acts xxi. 9, they were probably reserved
for assemblies of their own sex.

%vi(h her head tincove/rd'] i. e. without Xho: pepliim or shawl, which (see
Kx'i.'\T\.^m\\ki''i Dictionary of Antiquities, and Dean Stanley's note), used
ordinarily as a covering for the body, was on public occasions thrown
over the head also. In Oriental countries, however, the women wore,
and still wear, a veil.

dishonoureth her head'\ "As the man honours his head by proclaiming
his liberty, so the woman by acknowledging her subjection." — Calvin.
Cf. Num. V. 18.

for that is even all one as if she ivere shaven\ i.e. she might just as well
be shaven, as appear in the public assemblies with her face entirely un-
covered.

6. but if it be a shame for a woman to be shorji or shavcn'\ i.e. with
her hair either cropped close or shaven. This was considered a disgrace.
It was the sign of a slave (see Aristophanes, Birds, 911), or of one in
mourning and humiliation (Deut. xxi. 12).

7. For a man indeed ought not to cover his head^ The Apostle now
gives reasons for what he has just said. His first argument is that to ^yx>
appear uncovered in the congregation denotes the having no visible Tfyj
superior there. But woman has a visible superior, namely, man. To

this fact, when she appears in public, her very dress should testify. See
also V. 10.

forasmuch as he is the image and gloiy of God] Additional reason
for the Apostle's directions. Man is God's linage (Gen. i. 26, 27, v. i,
ix. 2, 6), inasmuch as he is the highest of all living beings in the visible

io8 I. CORINTHIANS, XI. [vv. 8— ii.

8 God : but the woman is the glory of the man. For the man

9 is not of the woman ; but the woman of the man. Neither
was the man created for the woman ; but the woman for the

lo man. For this cause ought the woman to have power on
n her head because of the angels. Nevertheless neither is the

world. W\'i glory, i.e. the manifestation or representation of His glory,
on account of the dominion over all things in the world committed to
him (Gen. i. 26, 28, iii. 16). As he is thus a visible representation of
God, he is not to veil his head, the noblest part of his body, in the
public worship of the Church.

thewoinan is the glory of the man\ Woman is not the manifestation
or representation of the glory of God on earth, inasmuch as she is
subject to man, and therefore cannot properly represent Him Who has
no superior. But to all inferior beings she represents and is scarcely
distinguishable from man, and therefore manifests and shares his su-
periority; reflects it, as the moon does the light of the sun, to use (and it
may be said, to complete) the simile of Grotius here. See Alford's note.

8. For the man is not of the ■woman] Second argument, drawn from
the creation of mankind. The narrative in the book of Genesis esta-
blishes two facts, (i) that woman had her being originally through man,
and not, as man, directly from God ; and (2) that she was created for
man's advantage, and not man for hers. Not that we are to suppose,
with some, that woman is in no sense to be regarded as the image and
glory of God, but that man is so immediately, she mediately, through
man.

10. For this canse might the wovtan to have power on ha' head] That
is, as in the margin of our version, ' a covering in sign that she is under
the power of her husband.'' An hilyng (liiille, veil), Wiclif. Third argu-
ment, drawn from the presence of the angels at Christian worship. The
v/ord translated power here is rather, the right to exercise power, au-
thority, as in St Matt. x. i. ; St Luke iv. 36, &c. Hence it has been
suggested in the notes on ch. ix. 4, 5, 12 that it has sometimes,
though not here, the signification of right. In this place the abstract
is put for the concrete, the authority itself for the token of being under
authority. For an instance of the use of the veil in this way we may
refer to Gen. xxiv. 65, where Rebekah veils herself in token of sub-
mission, as soon as she comes into the presence of her husband. We
are not to exclude the idea of feminine modesty, but to regard it as in-
cluded in the idea of being under authority, of which modesty is a kind
of natural acknowledgment. Neither are we to confine the idea to
married persons, as the margin of our Version does, but to regard it as
applying to the mutual relations of the sexes generally. The passage
has sorely perplexed the commentators. The various explanations of it
may be found in Stanley and Alford in loc.

because of the angels] This passage has also been explained in various
ways (see the commentators just mentioned). It is best on the whole to
regard it as an intimation that the angels, though invisible, were fellow-
wovshippers with men in the Christian assemblies, and were therefore

vv. 12, 13.] I. CORINTPIIANS, XL 109

man without the woman, neither the woman without the man,
in the Lord. For as the woman is of the man, even so is the n
man also by the woman ; but all things of God. Judge in 13
yourselves : is it comely that a woman pray unto God un-

"spectators of the indecency," and liable to be offended thereat. "When
therefore the women usurp the symbol of dominion, against what is right
and lawful, they make their shameful conduct conspicuous " in the eyes
of the messengers of God. Thus Calvin. Erasmus paraphrases it well:
"If a woman has arrived at that pitch of shamelessness that she does
not fear the eyes of men, let her at least cover her head on account of
the angels, who are present at your assemblies." For some remarkable
Oriental illustrations of the interpretation that evil angels are here
meant, see Dean Stanley on this verse.

11. Nevertheless neither is the man 7vithoitt the wo??ian'] " St Paul's
teaching from v. 7 onward might possibly be misinterpreted by the men
so as to lead them to despise the women, and by the women so as to
lead them to underrate their own position." — Meyer. He goes on, how-
ever, to treat the passage as referring chiefly to married persons, whereas
it refers to the two sexes in general, as constituent parts of the Christian
community, each having its own peculiar excellencies and special gifts,
every one of which is necessary to the perfection of human society. We
may remark how in Christ alone were the various qualities of humanity
so blended that He united in Himself the perfections of the masculine
and feminine characters.

12. J^or as the luornan is of the ma)i] i.e. by creation (Gen. ii. 22),
even so is the ma7i also by the ivoman'\ By birth.

but all things 0/ God] We are not to dwell too much on the inter- ,
mediate links in the chain of causation, but to remember that aJil
liuman beings exist by God's ordinance, and that therefore each has
his own rights as well as duties, which cannot be neglected without
injury to tlie Divine order of this world.

13 — 15. Judge in yourselves..^ Return to the argument in 7/. 30. An
appeal is now made to our natural feeling of what is proper and becom-
ing. Man, as his sphere is the world, and as he is the highest of God's
creatures in it, needs no covering to hide him from the gaze of others.
Woman, as being, whether married or unmarried, under the dominion
of man, receives of God's providence the covering of her long hair,
whereby she may veil herself from the gaze of those who are not
her natural protectors.

is it comely'] Decet, Vulgate. Bisevicth it? Wiclif. Our version
follows Tyndale here, and is equivalent in our modern language to Is it
proper? Is it becoming'? "It is impossible," remarks Robertson, "to
decide how much of our public morality and private purity is owing
to the spirit which refuses to overstep the smallest bound of ordinary
decorum." And again, "Whatever contradicts feelings which are uni-
versally received," that is "in questions of morality, propriety, and
decency," "is questionable to say the least."

I. COR. 8

no I. CORINTHIANS, XI. [vv. 14— 17-

14 covered? Doth not even nature itself teach you, that, if a

15 man have long hair, it is a shame unto him ? But if a woman
have long hair, it is a glory to her : for her hair is given her

16 for a covering. But if any man seem to be contentious, we
have no such custom, neither the churches of God.

1 7 — 34. Disorders at the Lord's Supper.

17 Now in this that I declare unto you I praise you not, that

ttncoT'ercd^ N'ot hilid (veiled) on the kccd, Wiclif. Bare hedded,
Tyndale.

14. Doth not even nature itself teach yoti\ This argument from
nature must not be pressed too far. St Paul is speaking of the natural
sense of what is fitting in those whom he addressed. In early times the
Greeks and the Romans wore long hair, and the Gauls and Germans
did so in St Paul's own time. So Homer continually speaks of the
" long-haired Greeks." St Chrysostom remarks that those who addicted
themselves to philosophy in his day wore their hair long. But this was
mere affectation. Cf. Horace, De Arte Poetica, 297,

"Bona pars non ungues ponere curat,
Non barbam, secreta petit loca, balnea vitat."
But the general verdict of society has been that appealed to by the
Apostle. "This instinctive consciousness of propriety on this point had
been established by custom, and had become (pdai'i (nature)." — Meyer.

15. it is a glory to her} The true glory of every creature of God is
to fulfil the law of its being. Whatever helps woman to discharge the
duties of modesty and submissiveness assigned to her by God is a glory
to her.

por her hair is given her for a covering} A mantle, or cloak. Literally,
something flung around the body. It is worthy of remark that the
Vestal Virgins at Rome wore their hair short, or confined by a fillet.
They may, however, have been regarded as protected by their sacred
character.

16. But if any man seem to be contentious} Some commentators refer
these words to what follows ; but it would seem best to apply them to
what has gone before. The Apostle would deprecate further argument,
and appeal to the custom of the Churches as decisive on a point of this
kind. See note on ch. xiv. 33.

we have no such custom, jieither the churches of God] The word
custom has been interpreted (i) as referring to contention, "it is not
our custom to be contentious," or (2) to the practice of permitting
women to appear unveiled at the services of the Church. The latter
yields the best sense. This appeal to the Churches must not be under-
stood to imply that all Churches ought in all respects to have the same
ritual. But in a matter such as this, involving the position of women in
Christian society, it were far wiser for the Corinthian Church to follow
the universal practice of Christendom.

vv. iS— 20.] I. CORINTHIANS, XI. in

you come together not for the better, but for the worse. For
first of all, when ye come together in the church, I hear that
there be divisions among you ; and I pardy believe it. For
there must be also heresies among you, that they which are
approved may be made manifest among you. When ye come

17—34. Disorders at the Lord's Supper.

17. N'oiv hi this that I declare tinto you I praise yoic not] St Paul was
able to praise the Corinthians {v. 2) for their attention to the injunctions
he had given them. He could not praise them for their irregularities in
a matter on which their Christian instincts ought to have enlightened
them. The disorders at the administration of the Eucharist were such
as ought not to have needed correction.

that you come together not for the better, but for the worsel Literally,
unto tlie better and unto the worse, i.e. they were the worse, not the
better, for meeting together for worship.

18. For fist of all] Either (i) we must take this to apply to this
and the next verse, and the second cause of blame to commence with v.
20, or (2) we must regard it as applying to the whole of this chapter,
and then the next cause of blame will be the abuse of spiritual gifts,
which is treated of in chapters xii. — xiv. The latter is the more probable,
for many of the commentators seem to have been misled by the technical
theological sense which was attached to the ^ovds schism and heresy \n later
ages, a sense which seems to have been unknown to the Apostle. The
divisions of which the Apostle speaks seem to have been social and
personal rather than theological or ecclesiastical. See note on v. 21.

ill the church'] Not the building, for there were no churches in the
sense of buildings devoted to Christian worship then, but i?i the assembly.

divisions] Margin, schisms. Wiclif and Tyndale better, dissencion.
Dissidia, Calvin. Vulgate, scissnras. See note on ch. i. 10.

19. heresii's] Sects, Tyndale. Rotten (i.e. factions), Luther. This
word is variously translated in our version. In the Acts (v. 17, xv. 5,
xxiv. 5, xxviii. 22) it is usually translated sect. But in Acts xxiv. 14 and
in Gal. v. 20 and 2 Pet. ii. i, it is rendered, as here, by the word
heresy. It signifies the deliberate choice of a doctrine or line of conduct,
as opposed to receiving it on authority. St Paul must be understood as
saying that not only will there be dissension and division among Chris-
tians, but that some of them will go their own way in spite of the
instructions both in doctrine and practice delivered to them by Christ's
Apostles. So St Chrysostom and many other Greek Fathers. Cf. Acts
XX. 29; I Tim. iv. i; 2 Tim. iii. 1—5; 2 Pet. ii. i ; Jude 18; alsD
ch. xiv. 38.

that they -which are approved may be made manifest among you] The
Greek is not simply so that, but in order that, as though God had per-
mitted these evils to arise in order to test the faith and patience of
Christian men. Cf. St James i. 3 ; i Pet. i. 6, 7.

approved] Probati, Vulgate ; 56kl/jlos, he who has been tried and has

8—2

112 I. CORINTHIANS, XL [vv. 21, 22.

together therefore into one place, this is not to eat the

21 Lord's supper. For in eating every one taketh before other
his own supper : and one is hungry, and another is drunken.

22 What? have ye not houses to eat and to drink in2 or despise

stood the trial. It is the opposite of dd6Ki/j.o^, reprobate, rejected ;
see ch. ix. 27. BoKifj-Lov, a noun derived from this word, is translated
trial in the passages cited in the last note. Cf. St James i. 12, where
the words la/ien he is tried should rather be rendered Jiaving becoj7ie
approved (Sj/ci/ios), and 2 Cor. xiii. 7.

20. into one place'] Literally, to (or at) the same place. See Acts i.
15, ii. I, iii. I, and ch. vii. 5 of this Epistle. It is the only phrase which
we find applied to the place of the Christian assembly. See note
on V. 18.

this is not to eat the Lord's supper] Better, perhaps, it is not to eat
a supper of the Lord's institution. The absence of the article, the
apparent antithesis between a supper of Christ's and a supper of one's
own devising, and the presence of the article in Rev. i. 10 (the Lord's
Day), confirm this rendering. It is not merely that the conduct of the
Corinthian Christians was inconsistent with taking part in the Sacra-
ment of Christ's Body and Blood, but that it was in no sense a supper
of Christ's institution of which they partook. "The question arose,"
says Dean Stanley, "whether the majesty, the tenderness, the awe of
the feast should be lost in a senseless orgy."

21. For in eating every one taketh before other his 07vn supper]
Rather, for in the eating, i.e. when ye eat. Every passage relating to the
Eucharist in the N. T. leads to the conclusion that it took place at the
end of a social meal, such as the Last Supper itself. See Acts ii. 42,
46, XX. 7, II. It was called the Agape, or feast of love, and was
like the Ipavos of the Greeks, to which, very frequently, each brought
his own portion. See Art. £rani in Smith's Dictionary of Antiquities.
The divisions among the Corinthian Christians (7'. 18) were of the kind
which we are accustomed to denominate "sets" in a small society, —
cliques and coteries, which were the product, not so much of theological,
as of social antagonism. Thus the members of the Corinthian Church
were accustomed to share their provisions with members of their own
"set," to the exclusion of those who, having an inferior social position,
had few provisions, or none, to bring. Hence while one was only too
well provided with food, another had none.

and another is drunhen] We have no right, with some commentators,
to soften down the force of this word, as though no such abominations
were possible at Corinth. The permeation of the Christian community
by the Spirit of Christ (see note on ch. v. i) was a more gradual process
than is generally supposed.

22. have ye not houses to eat and to dj-ink in?] i. e. If all you came
together for were to satisfy your own hunger, you might just as well eat
and drink at home. But the Lord's Supper was instituted for a three-
fold purpose. It was (i) a practice intended to bind Christian people
together in mutual love (see Acts ii. 42 — 47, iv. 32 — 35), (2) it was

vv. 23, 24.] I. CORINTHIANS, XI. 113

ye the church of God, and shame them that have not?
What shall I say to you ? shall I praise you in this ? I praise
you not. For I have received of the Lord that which also I ^3
delivered unto you, That the Lord Jesus the sa;ne night in
which he was betrayed took bread : and when he had given '4
thanks, he brake it, and said, Take, eat : this is my body,

designed as the solemn commemoration of the great Act of Love where-
by Jesus Christ offered Himself upon the Cross for the sins of men (see v.
■26), and (3) it was the means whereby He fed His people with the
"spiritual food of His most blessed Body and Blood." See ch. x. 15, 16.
or despise ye the c/uiirk of Gcii{\ Not the material building (see above,
V. 181, but the Church gathered together in it, called out of the world, or
called together (the Greek favours the first, the analogy of the Hebrew
the latter explanation) to be the habitation of God through the Spirit. To
introduce into this the petty jealousies and antipathies of human society
was to despise the great and glorious Body, in which God was pleased
to dwell.

and shame them that have nit'\ Not "those who have no houses,"
^"^ hail noone" Wiclif, but as the ma.xgm, them that ai-e pooi- ; qui soiit
pauvres, De Sacy. The word in the original is rather stronger than
shame ; it is equivalent to disgi-ace.

23. For I have received of the Lord] Literally, For I received of
the Lord. Reason why St Paul could not praise the Corinthians. Their
conduct was a gross profanation of a rite which had been so solemnly
instituted by Christ. These words, especially if we notice the emphatic
use of the pronoun, seem to imply that St Paul had received from the
Risen Lord's own lips (see ch. ix. i and note) the account of the institu-
tion of the Holy Communion which he now gives the Corinthians. He
does not say ' from the disciples of the Lord, ' but ' from the Lord '
("An authentic explanation given by the Risen Christ concerning His
Sacrament," — Olshausen). And it is remarkable that while it differs in
some respects from that given l>y St RLatthew and St Mark, this account
by St Paul corresponds closely to that found in his friend and disciple
St_ Luke's narrative. This circumstance is a strong corroboration of the
evidence for the authenticity of both Gospel and Acts, for it confirms the
evidence we have that both were written by one closely connected with
St Paul. Some have thought that we have here the earliest account of the
institution of the Lord's Supper ; but the Gospel of St Matthew was
possibly in existence by this time, and if we are to regard 2 Cor. viii.
18 (see Collect for St Luke's Day) as referring to the Gospel of St Luke,
that, too, must have been in existence before or about the time when this
Epistle was written.

24. and when he had given thanks] St Mark has 'blessed,' St
Matthew, according to some copies, 'blessed,' to others, 'gave
thanks.' St Luke agrees with St Paul. From the Greek word used here
this sacrament derives its name oi Eucharist, or thanksgiving.

and said] Inasmuch as the words of institution have been the

114 I. CORINTHIANS, Xr. [v. 25.

which is broken for you : this do in remembrance of me.
After the same manner also he took the cup, when he had
supped, saying, This cup is the new testament in my blood :

occasion of one of the longest and bitterest controversies that have ever
divided the Church of Christ, it is well to inquire very closely zuhat He
said. And first, there are varieties in the reading here, occasioned by
the practice, so common among the early transcribers of the N. T., ot
endeavouring to assimilate the various historical passages to one another.
Thus the majority of MSS. omit 'Take, eat,' here, and it is probably
introduced from St Matthew xxvi. 26. Then some MSS. omit the word
broken, but the majority of MSS. retain it, and its omission renders the
sentence rather harsh. Thus, then, the words of institution, as recorded

!by St Paul, are as follows: 'This is My body, which is [being broken]
for you; this do in remembrance of Me,' i.e. to serve as a ineinorial of Mc,
or to presei~ve My 7nemo7y. Let us next take St Luke's account of it,
derived either from St Paul or from the same source as his. ' This
is My body, which is given for you ; this do in remembrance of Me.'
St Matthew and St Mark simply give the words, 'Take, eat: this is
My body.'

in remembrance of me] The word here translated remembrance signi-
fies (i) the act of recollection, and (2) that which enables us to recollect,
reminds us of a thing. In the Septuagint it is used in the heading of
the 38th and 70th Psalms as a translation of ' to bring to remembrance.'
In Num. X. 10 the Septuagint uses it (3) to translate a Hebrew word
signifying memorial, i.e. some visible and tangible object which exists in
order to bring to mind a past event. Cf. Heb. x. 3.

25. After the same manner also he took the cup, wheii he had supped]
The words in the original, though translated differently, are precisely the
same as those of St Luke, and seem to imply (see also St Luke xxii. 17)
that while the bread was administered at supper, the cup was ad-
ministered after it.

saying] The literal translation of the words is, IViis cup is the New
Covenant in My Blood; this do zvhensoever ye drink it, in remembrance
of Me. St Luke gives us the words as follows: 'This Cup is the
New Covenant in My Blood, whic^i is being poured forth for you;' St
Matthew, 'Drink ye all of it, for this is My Blood which is of the
New Covenant, which is poured forth for many unto the remission of
sins;' St Mark, 'This is My Blood, which is of the [New] Covenant,
which is poured forth for many.' It is obvious that no one report of
these important words can be pressed to the exclusion of the rest.

new testament] This is unquestionably the original meaning of the
word thus translated in Classical Greek. It is derived from a word
signifying to put thoroughly in order, and is used of that complete
arrangement of his worldly affairs which a man is accustomed to make in
a will. See perhaps for this meaning Heb. ix. 16 (though the question
is much debated). In other places in the N. T. it is used, as in the
Septuagint, in place of the Hebrew Beiith, a covenant or agreement
between two parties, one of which sometimes is God. For an example

vv. 26—28.] I. CORINTHIANS, XI. 115

this do ye, as oft as ye drink //, in remembrance of me. For :6
as often as ye eat this bread, and drink this cup, ye do shew
the Lord's death till he come. Wherefore whosoever shall 1^
eat this bread, and drink this cup of the Lord unworthily,
shall be guilty of the body and blood of the Lord. But let cs

of this sense see Gal. iii. 15. Here it would appear to include both
senses, for (i) it was a covenant that Christ entered into with man, and
(2) it was His Death which gave it validity.

26. For as often as ye cat\ These words are not those of Christ, but
of St Paul. St John iii. 31 — 36, and Gal. ii. 15 — 21 are somewhat
similar instances, but in them it is by no means certain that we have a
commentary by the writer on the speech he records, but quite possible
that the passage forms part of the speech itself.

ye do shcui\ Tell, Wiclif. Aniiuntiabitis, Calvin and the Vulgate.
Annoncerez, De Sacy. Some (e.g. the margin of the English Bible) take
this imperatively, but it is better as in the text. If Meyer be right in
supposing that the word here used is never employed except in the sense
oi oral proclamation (see ch. ii. r, ix. 14 of this Epistle; and Phil. i. 16,
i8; Col. i. 28, as examples of its use by St Paul), we have here strong
grounds for affirming that the words of institution formed part of the
form of celebrating the Sacrament, even in Apostolic times. The word
occurs ten times in the Acts of the Apostles, always in the sense oi pro-
claim.

the Lord's deatJtl Since this Sacrament was instituted as a memorial
of Christ's Death upon the Cross.

till he coi)ie\ As long as the Christian Church shall last, this Sacra-
ment will continue to be celebrated for the object for which it was insti-
tuted. However widely divided on other points, Christians have agreed
in carrying out this prediction for more than 1800 years.

27. and drink this ciipl Literally, or drink tlie cup. Many
Protestant translators have evaded the force of the or, from a fear lest
they should thereby be countenancing the denial of the Cup to the laity.
See Alford, Stanley, Meyer, De Wette, who, while rejecting a rendering
clearly incorrect, point out that the fear which prompted it was quite
needless. Calvin renders boldly by aut; Wiclif and Tyndale by or. See
also note on v. 25.

iinworthilyi\ "Not merely," says Estius, "with a mind distracted by
worldly thoughts, though that is not to be commended, but in an
irreverent spirit," in a frame of mind unsuitable to so solemn an act;
without faith in, or a thankful remembrance of, the great mystery therein
commemorated ; and, above all, in a spirit which regarded what is
essentially the Supper of the Lord as a supper of one's own, and therefore
as one at which it was lawful to be selfish, or intemperate, or both.

shall he guilty of the body and blood of the Lord\ Either (i) shall be
punishable for 'crucifying the Son of God afresh, and putting Him
to an open shame' (Heb. vi. 6), "as though thou thyself didst shed the
blood," Tlieophylact ; or (2) for committing an offence against the Body
and Blood of Christ, since "the participation presupposes a moral condi-

Ii5 I. CORINTHIANS, XI. [vv. 29, 30.

a man examine himself, and so let him eat of f/iaf bread, and

29 drink of t/iaf cup. For he that eateth and drinketh un-
worthily, eateth and drinketh damnation to himself, not dis-

30 earning the Lord's body. For this cause many are weak and

tion which must be in keeping with this most sacred commemoration ; but
if the condition of the communicant be of an opposite kind, then the holy
Body and Blood, into communion with which we enter through such
participation, can only be abused and profaned." — Meyer. The word
laere translated gniltv [reus, Vulgate) signifies the condition in which a
man becomes amenable to punishment. Cf. St Matthew v. 2\, 12, where
the word is translated in danger of the judgment, council, hell-fire (see
also St Mark iii. 29), and xxvi. 66, gidlty of death, i.e. of a capital
crime. St James ii. 10, guilty of all, i.e. liable to the same penalty as
though he had broken all.

28. examine himself] Preve, Wiclif. Probet, Vulgate. That is,
test himself, ascertain his own condition (Gal. vi. 4). The same word
is used of the weather, and of God's times and seasons (St Luke
xii. 56); of beasts of burden (St Luke xiv. 19); of moral questions
(Rom. ii. 18); of the Will of God (Rom. xii. 2); of the action of fire
(i Cor. iii. 13). Sometimes it refers to the results of the process, think

fit, approve, as in Rom. i. 28, xiv. 22 ; i Cor. xvi. 3. Here it means
that the communicant is to institute a scrutiny into his own heart and
motives (cf. 2 Cor. xiii. 5), with a view of ascertaining whether his
"moral condition" (see note on last verse) be really "in keeping" with
the sacred feast to which he is bidden. See the answer to the question
"What is required of them who come to the Lord's Supper?" in the
Church Catechism. Also cf. Jude 12.

29. damnation] Rather judgment, as in the margin. Wiclif, dome
(as in ch. vi. 4). \jw'Chfir, gericlit. Yu\gate, jiulieite?n. "The mistrans-
lation in our version has," says Dean Alford, "done infinite mischief."
Olshausen reminds us how in Germany a translation (see above) less
strong than this, yet interpreted to mean the same thing, drove Goethe
from "Church and altar." Of what kind the Judgment is the next verse
explains. That it is not final condemnation that is threatened, 7'. 32
clearly shews (Alford, De Wette). Some MSB. and editors omit "un-
worthily" here. It may have been introduced from v. 27. If it be
omitted, the sense is that he who eats and drinks without discerning
(see next note) the Body of Christ, invites judgment on himself. If it
be retained, we are to understand that he who partakes unworthily,
invites God's judgment on him because he does not discern the Lord's
Body. The latter is the reading of the ancient versions.

discerni)!g\ Dijudicans, Vulgate. Discernens, Calvin. Dass er nicht
itntersckeidet, Luther. IViseli demynge, Wiclif. Because he maketh no
difference of, Tyndale (after Luther). The word discern properly signifies
to perceive distinctions, to distinguish. Thus Shakspeare,

"No discerner durst wag his tongue in censure,"

Henry I'll I. Act I. Sc. i,
i.e. no one who might have been inclined to exalt one king at the ex-

vv. 31— 34-1 I. CORINTHIANS, XI. 117

sickly among you, and many sleep. For if we would judge our- 31
selves, we should not be judged. But when we are judged, 32
we are chastened of the Lord, that we should not be con-
demned with the world. Wherefore, my brethren, when ye 33
come together to eat, tarry one for another. And if any 34
7nan hunger, let him eat at home ; that ye come not together

pense of the other. So the word discreet originally meant one who had
the power of rightly distinguishing. The Greek word sometimes means
to distinguish, or even to cause to differ (ch. iv. 7). In the passive, in
which it most frequently occurs in the N. T., it signifies to be made to
differ, to doubt. Here, however, the word is used in its primary signifi-
cation (of. St Matthew xvi. 3, where the same word is used with the
same translation), and means to decide after a thorough inquiry [search
out, Chrysostom) to pierce through the impediments opposed by sense,
and thus to come to a right conckision of what is actually offered to faith
in the Sacrament of the Lord's Supper, rather than with some, to
discriminate bettveen the Body of the Lord and other kinds of food.
the Lords body} Some MSS. and editors read the body.

30. I^or this cause many are weak and sick/y among you'] If the body
be the temple of the Lord (ch. vi. 19), we can well understand how a
crime against His Body and Blood (z'. 27) would deprive the body of
any Christian who committed it of His presence, and predispose it to
sickness and even death. This is the judgment of which the Apostle
speaks in v. ig. Cf. also St John v. 14.

and many sleep] Literally, a considerable number, even more than
the number of those who are weak and sickly. For sleep, see ch. vii. 39.

31. Fori/ we wojdd judge ourselves] Perhaps better, with Dean Stanley,
if we had judged ourselves, these judgments (i.e. weakness, sickness, death)
would not have fallen upon us (though the rendering in the text is
grammatically accurate). Such consequences are surely serious enough
to make any one hesitate to trifle with so solemn an ordinance. The
word here translated yWoc" is the same as that rendered discern in verse
■29. Here it means to pass a thorough and therefore ati accurate judg-
vienf. Tyndale renders rightly judged. Richteten, Luther. Wiclif and
the Vulgate as before.

32. chastened] Cf. Ps. xciv. 12; Prov. iii. ir, 12; Hcb. xii. 5 — ti.
that we shoidd not be condemned ivith the world] A clear proof that

da?nnation is an incorrect translation in v. 29. 'The world' here is
not the Divine order of things as established by God's ordinance, as in
ch. iii. 22 ; St John i. 10, but as thrown into disorder by man's sin. See
St John xiv. 17, xv. 18; i John ii. 15, 16, <S:c.

33. Wherefore, my brethroi] The conclusion of the whole subject.
Every one is to wait till a fair and orderly distribution of the food has
been made; and each is to remember that this is not an ordinary meal
for the purpose of satisfying hunger, but the solemn commemoration of
the Lord's Death. A meal for the purpose of satisfying hunger had
best be taken at home, to avoid the profanation which the Apostle has
condemned.

iiS I. CORINTHIANS, XII. [v. i.

unto condemnation. And the rest will I set in order when
I come.

Ch. XII. I — II. Spiritual Gifts ; their origin and character.
1 2 Now concerning spiritual gifts, brethren, I would not have

34. that y2 come not together unto condemnation^ Rather, as mar-
gin, judgment. The same word is used here as in v. 29.

And the rest ivill I set in order -when I coined Great changes in the
order of administration of Holy Communion were rendered necessary
by the abuses which so soon sprang up in the Christian Church.
From an evening meal it became an early morning gathering (see
Pliny, Ep. X. 42, 43), who says that in his day (about A.D. 110)
the Christians were accustomed to meet "before it was light." (Cf.
" antelucanis coetibus" Tertullian, de CoronA 3.) And the Agapae
were first separated from the Lord's Supper and then finally abolished
altogether. See Ncander, Hist, of tlie Church, vol. I. § 3, who
remarks that in the earliest account we have of the mode in which
Holy Communion was celebrated (in the Apology of Justin Martyr,
written about A.D. 150) there is no mention of the Agapae. Simi-
larly Gieseler, Compendium of Eccl. Hist., sec. 53, note. "So the
form of the primitive practice was altered, in order to save the spirit of
the original institution." — Stanley.

Ch. XII. 1 — 11. Spiritual Gifts; THEIR ORIGIN AND CHARACTER.

"We have often to remind ourselves that this Epistle was addressed
to a Church in a state of faction. One cause of rivalry was the merits
of their respective teachers; another was the endowments of various
kinds given to the members of the Church." — Robertson. This and
the next two chapters are concerned with the great outpouring of spiri-
tual energy which followed the preaching of the Gospel. St Paul deals
with it in his usual manner. He characteristically lays down broad
principles in this and the next chapter before he proceeds to the details
of ch. xiv. He is specially solicitous to do so here because of the
danger, so often since experienced in the Church (see ch. xiv. 32), of the
belief that a condition of great spiritual exaltation absolved men from
the necessity of consulting their reason. The Apostle teaches that
spiritual gifts are no less to be restrained in their exercise by consider-
ations of decency, of order, of what is due to others, than gifts of a
more ordinary kind. Therefore he takes occasion to shew {vv. i — 11)
that all gifts proceed from one source, and that miraculous powers are
no more gifts of the Spirit than some others not supposed to be miracu-
lous, and then (vv. 12 — 30) that neither he who possesses them has any
right to despise him who does not, nor he who does not possess them to
envy him who does, since ' each has his own proper gift of God.' He
goes on further (ch. xiii.) to point out the 'more excellent way' of
love, and finally, in ch. xiv., proceeds to lay down the regulations neces-
sary for the preservation of order in the Christian assemblies.

1. concerning spiritual gifts] Rather (i) spiritual persons, or better
(2) spiritual matters, cgoncies. The word gifts is not in the original

vv. 2— 5-1 T. CORINTHIANS, XII. 119

you ignorant. Ye know that ye were Gentiles, carried away 5
unto these dumb idols, even as ye were led. Wherefore I give ]
you to understand, that no man speaking by the Spirit of
God calleth Jesus accursed : and that no man can say that
Jesus is the Lord, but by the Holy Ghost. Now there are a
diversities of gifts, but the same Spirit. And there are ;

I -wozild not have yoti i£;norani\ See note on ch. x. i.

2. that ye were Gentiles'] Most modern editors read 'that when ye
were Gentiles' here. The similarity of fire and 6ti, and the fact that
the introduction of the former produces an unfinished construction, may
have led to its omission. But if omitted we should be driven to the
conclusion that the Corinthian Church was an exclusively Gentile com-
munity, which would contradict Acts xviii. S, 13, and possibly ch. viil.
and X. I — II (where see notes).

unto these dumb idols] Literally, 'unto the dumb idols.' The word
dumb (see note on next verse) draws attention to the contrast between
the voiceless idol and the delusive utterances of its pretended priests or
priestesses, as at Delphi, Dodona and elsewhere. Cf. for the expression
liab. ii. 18, 19. Also Ps. cxv. 5; Wisd. xiii. 17—19; Baruch vi. 8.

3. Wheirfore] The connection of thought is as follows. When you
were heathen you were carried hither and thither by the pretended
utterances of your gods, and believed whatever they might tell you.
But now you must no longer be the sport of circumstances. There are
certain fundamental principles by which you may try the utterances of
those who would teach you. Cf. an extremely similar passage in
I John iv. I — 3. This caution was very necessary in the infant Church.
In spite of the warnings of St Paul and St John, many were entrapped
by the blasphemous ravings of men like Simon Magus, Mcnander and
the Ophites (or Naassenes, worshippers of the serpent), as we learn from
the writings of Irenaeus and Hippolytus. Cf. i John ii. 19.

by the Spirit of God] Literally, in the Spirit; i. e. inspired by Him.

accursed] Margin (and Greek), anathema. See note on ch. xvi. 22.

that Jesus is the Lord] Perhaps, Jesus is Lord.

but by the Holy Ghost] Literally, in the Holy Ghost (or Spirit), see
above. Not a single true word can be spoken but by the agency of the
Spirit of God. As far as the confession that Jesus is Lord goes, he who
makes it is under the influence of the Jloly Ghost. It is remarkable
that St Paul has in mind in this passage those who deny the Divinity of
Christ; St John, in the similar passage just quoted, the sects, which
arose afterwards, who denied His Humanity.

4. gifts] xaptV^'iT'a, ch. vii. 7, special jiowers vouchsafed by God, in
addition to the ordinary 'fruit of the Spirit,' Gal. v. 22, which last was
within the reach of every Christian who would use ordinary diligence. Cf.
Rom. xii. 6 — 8, i Pet. iv. 10, 11, where the same word is used as here.

but the same Spirit] The unity of the source is strongly insisted upon,
to put an end to the mutual jealousy of the Corinthians. And it is
remarkable that each person in the Blessed Trinity is introduced to em-
phasize the argument, and in contrary order (as Estius remarks), in order

T20 I. CORINTHIANS, XII. [w. 6—9.

6 differences of administrations, but the same Lord. And
there are diversities of operations, but it is the same God

7 which worketh all in all. But the manifestation of the Spirit

8 is given to every man to profit withal. For to one is given

9 by the Spirit the word of wisdom ; to another the word of
knowledge by the same Spirit; to another faith by the same

to lead us step by step to the One Source of all. First the Sph-it, Who
bestows the 'gifts' on the believer. Next the Lord, to Whom men
render service in His Church. Lastly God the Father, from Whom all
proceeds, Whose are all the works which are done to Him and in His
Name. Cf. ch. iii. 7, 9, 23, viii. 6.

5. differences'] The Greek word is the same in vv. 4, 5, 6. It is
used in the Septuagint (i Chron. xxvi. i ; 2 Chron. viii. 14; Ezra vi. 18)
of the divisions or courses of the Priests and Levites.

administrations] Rather, as margin, ministeries, i. p. services ren-
dered to Christ and His members by His disciples. Wiclifs rendering
is, and dyuerse sen/yces thsr ben, but it is al 00 Lord.

6. operations] evepy-qfiara. IVojrhyngis, Wiclif. Calvin renders
facultas, but explains this to mean cffcctus. The Apostle here is speak-
ing of active power (spipyeLa), not latent as in i. 18 (where see note).
The influences to which he now refers are actually at work, and pro-
ducing results, in obedience to an impulse received from Him. Cf.
Rom. vii. 5 and St Matt. xiv. 2.

ail in a/t] i. e. "every one of them in every person on whom they
are bestowed." So ch. xv. 28; Eph. i. 23; Col. iii. 11.

7. to profit ivithal] God's object is ever the well-being of man. If
man is to become one spirit with God (ch. vi. 17), his object must be the
same. See notes on ch. vi. r2, viii. i, 9 — 13, x. 23.

8. the word of wisdom] Rather, discourse of wisdom, i.e. discourse
characterized by and disseminating wisdom. See note on ch. ii. 7.
I have ventured to regard wisdom as the direct effect of intuition,
knowledge as the result of a process. See ch. viii. i. This \yas the
view taken by St Paul's contemporary Philo, and by the Gnostics who
immediately succeeded him. Wisdom, according to Philo, was the
highest of the Divine attributes, and human wisdom a reflection
of the Divine. Wisdom, according to the Gnostics, was an ^on or
emanation from Divinity; Gnosis or knowledge the process whereby
man attained to the comprehension of things Divine. Clement of Alex-
andria, however, reverses the definition. Knowledge, according to him,
comes directly from God, wisdom is the result of teaching. Stroinata
VII. 10. St Chrysostom takes the view which has been taken above.

the word of hrwwledge] See last note. See also ch. xiii. 2, where
knowledge is distinguished from the perception of mysteries. For other
interpretations consult Alford's note.

9. faith] Not the rudimentary principle which was the essential con-
dition of all Christian life, but that higher realization of things Divine
which enables a man to remove mountains (St Matt. xvii. 20; ch. xiii. 2).

vv. lo— 12.] I. CORINTHIANS, XII. i-i

Spirit ; to another the gifts of healing by the same Spirit ; to :o
another the working of miracles ; to another prophecy ; to
another discerning of spirits ; to another divers kinds of
tongues; to another the interpretation of tongues : but all n
these worketh tJiat one and the selfsame Spirit, dividing to
every man severally as he will.

12 — 31. Comparison of the Unity of the Body and the Unity
of the Christian Church.

For as the body is one, and hath many members, and all 12

the gifts of heating] As in St Mark xvi. 18; Acts iii. 7, 8, v, 15, 16,
ix. 34, xix. II, 12; St James V. 14, 15.

10. the worthing of miracles] Literally, results produced toy the
active exercise of powers, as in Acts v. i — 11, ix. 40, xiii. 11, xvi. 18.

prophecy] See note on ch. xiv. i.

discerning of spirits] Wiclif, Imowynge. Tyndale, judgefnenf. This
word is derived from the verb translated discern in ch. xi. 29, where
see note. Here it signifies the faculty of forming a correct judg-
ment on the utterances of spirits. Cf. i John iv. i. The word only
occurs here and in Rom. xiv. i and Heb. v. 14. In the former place, it
is rendered by an adjective, 'doubtful'; literally, discerning of dispii-
tations ; in the latter by a verb.

divers tzinds of tongues] These were either (i) outpourings of prayer
and praise in a language unknown to the speaker or (:) (as Dean Alford
in toe.) in a language not ordinarily intelligible to any man. The gift
of tongues may possibly have included both (see notes on ch. xiv.). But
it is impossible — with Acts ii. 9 — -i i before us, and bearing in mind the
fact adduced by Bishop Wordsworth in his commentary on that passage,
that we never hear of any one of the Apostles sitting down to learn a
foreign language, whereas with all other missionaries this is generally
the first thing of which we are told — to exclude the idea oi foreign lan-
guages here. " Qui multis gentibus annunciaturus erat, multarum
linguarum acceperat gratiam." — Jerome.

to anot/ier the interpretation of tongues] Seech, xiv. 5, 13, 26, 27.

11. but att tliese %ooi-l:etJi that one and the selfsai)ie Spii'it] This
consideration absolutely excludes all boasting, all possibility of setting
up one gift as essentially superior to another. It is worthy of remark
that what is predicated of God in v. 6, is here predicated of His Spirit.
The word translated zuorheth is the same in both places. " The Spirit
worketh, not is worked. He worketh as He will, not as He is bidden."
— St Chrysostom.

dividing to every vian severally as he zvill] Cf. Heb. ii. 4.

12 — 31. Comparison of the Unity of the Body and the
Unity of the Christian Church.

12. For as the body is one., and liatJi many members] This simile is a

122 I. CORINTHIANS, XII. [v. 13.

the members of that one body, being many, are one body :

13 so also is Christ. For by one Spirit are we all baptized into

one body, whether zoe be Jews or Gentiles, whether we be

bond or free ; and have been all made to drink into one

very common one. It is used on several occasions hy the Apostle. See
Rom. xii. 4, 5; Epli. iv. 16, v. 30; Col. ii. 19. It was even familiar
to Gentile minds from the well-known apologue of Menenius Agrippa
in Livy 11. 32. Cf. Shakespeare, Coriolaiius, Act i. Sc. i. For other
examples see Alford in loc. The point here is somewhat different.
The unity of the body in the fable above-mentioned centres in the idea
of the body politic. In the Christian scheme the unity is found in
Christ, of Whose life all His members partake.

so also is Christ\ The Apostle, like Christ Himself in the parable of
the Vine in St John xv. (as also in ch. xvii.), identifies His members
with Himself. The life they live (Gal. ii. 20) is no longer theirs but
His. They have put on the new man (2 Cor. v. 17; Eph. iv. 24; Col.
iii. 10), the second Adam (ch. xv. 45, 47) Who was created afresh in
the Image of God. And the result is the identification of themselves
with Him. So that they are His Body (Eph. i. 23), as filled with Him,
Who filleth all things.

13. For by one Spirit] Literally, in one Spirit, i.e. in virtue of His
operation.

arc we all baptized] Literally, ■^ere we all l)apti::el. All is the work
of the Holy Spirit — the first arresting of the thoughts and awakening the
dormant instincts of the spirit of man, the gradual process whereby con-
viction is produced and strengthened, until at last the inquirer formally
enrolls himself as a member of the Church of Christ, 'which is His
Body,' Eph. i. 23, and becomes entitled to all the privileges which
belong to the members of that body. Cf. St John iii. 3 — 5, and notes on
ch. i. 5.

iitfo one body] "Does baptism teach of a difference between Chris-
tians? Does it not rather teach that all the baptized are baptized into
one body?" — Robertson.

whether we be Jews or Gentiles] Literally, as margin, Greeks. Cf.
Gal. iii. 28; Eph. ii. 12 — 17; Col. iii. ir. The Gospel of Christ was
intended to abolish all national animosities, and to unite all men in one
brotherhood, inspired by the Holy Sp>irit.

luhether we be bond or free] See notes on ch. vii. 21, 22.

and have been all made to drink into one Spirit] The word ir,to is
omitted in many MSS. Some would translate, as in ch. iii. 6, 7,
watered. Such is St Chiysostom's interpretation. The usual significa-
tion of the word is to give to drink, as in ch. iii. 2, and St Matthew
X. 42. But the aorist tense here, as well as the unusually large number
of various readings, seems to lead to the conclusion that the reference is
to Baptism (St Chrysostom refers it to Confirmation), and not, as the
words would seem at first sight to imply, to the Holy Communion. If
this be the case, they refer to the altered condition of him who has

vv. 14-20.] I. CORINTHIANS, XII. 123

Spirit. For the body is not one member, but many. IftheJ3
foot shall say, Because I am not the hand, I am not of the
body; is it therefore not of the body? And if the ear shall 16
say, Because I am not the eye, I am not of the body ; is it
therefore not of the body? If the whole body luere an eye, ^^
where luere the hearing? If the whole were hearing, where
were the smelling? But now hath God set the members is
every one of them in the body, as it hath pleased him. And 19
if they were all one member, where were the body ? But lo

entered into L-!lov>-s'.ap with Christ. Henceforward the Holy Spirit
becomes an abiding possession with him, guaranteed by the Christian
covenant (see St John iii. 3 — 5, as above, and iv. 14, vii. 38, 39, xiv. 16, 17,
XV. 26, xvi. 7, and of. St Matthew iii. ir) so long as he himself is willing
to be bound by the terms of that covenant. This change of relation to
God, involving as it does a change of habits, dispositions, tempers,
nature, in fact, is called in Scripture the neiv birth.

14. For the body is not one 7nember, but inanyi\ The same leading
idea is kept in view — the diversity of functions, offices, gifts, but the
unity of the body. No more complete or apposite illustration could be
given. The body is one thing, animated by one son!, belonging to one
being, yet with an infinity of various parts, each contributing by their
action to the fulfdment of one and the same purpose, the life and usefulness
of the man.

17. Iftheviholebodyivereaneye, 7vhcre 7i<erethe hearing?^ "Observe
here the difference between the Christian doctrine of unity and equality,
and the world's idea of levelling all to one standard. The intention of
God with respect to the body is not that the rude hand should have the
delicacy of the eye, or the foot have the power of the brain." — Robertson.
"To desire such an equality as this," says Calvin, "would produce a
confusion which would bring about immediate ruin." The duty of each
is to do his work in the place in which God has set him, with a proper
consideration for the rights and the needs of his brother Christians who
occupy other positions in the world. "If each man," continues
Robertson, "had the spirit of self-surrender, the spirit of the Cross, it
would not matter to himself whether he were doing the work of the
main-spring or of one of the inferior parts."

18. But now hath God set'X Literally, But HOW (that is, as the case
stands) God placed, i.e. at creation.

as it hath pleased hint] Literally, as He willed. See last note. St
Paul would have us draw the inference that our own peculiar disposition
and talents are appointed us by God, that we may perform the special
work in the world for which we were designed. We are not therefore
to repine because we do not possess the qualifications which we see pos-
sessed by others, but to endeavour to make the best possible use of the
gifts we have.

19. if they were all one member, where were the body?} The Christian

124 I. CORINTHIANS, XII. [vv. 21— 25.

21 now are they many members, yet but one body. And the eye
cannot say unto the hand, I have no need of thee : nor again

22 the head to the feet, I have no need of you. Nay, much more
those members of the body, which seem to be more feeble,

23 are necessary ; and those members of the body, which we
think to be less honourable, upon these we bestow more
abundant honour ; and our uncomely /(^?r/j- have more abun-

»4 dant comeliness. For our comely /^/'/x have no need: but
God hath tempered the body together, having given more

2j abundant honour to that part which lacked : that there
should be no schism in the body; but that the members

Church, as St Paul continually teaches, was a body; that is, an organism
which contained a vast number and variety of parts, each one with
its own special function. But if all had the same purpose and work,
the body would cease to exist.

22. Nay, nnic/i more those members of the body, which seem to be more
feeble, are /leeessary] The more feeble parts of the body, those, that is,

which are most delicate, least able to take care of themselves, are by no
means the least valuable. The eye or the brain, for instance, are more
necessary to the well-being of the body than other stronger and ruder
organs.

23. and those members of the body, ■n'h/eh 7ve think to be lets honourable,
nf>OH these we bestow (literally, these we surround with) more abundant
honoin-\ i.e. by our admission that they are necessary to us. "The
meanest trades are those with which we can least dispense. A nation
may exist without an astronomer or philosopher, but the day-labourer is
essential to the existence of man." — Robertson.

and our uncomely parts have more abundant co7neliness'\ Those parts
which we are accustomed, from their 'uncomeliness' (rather, perhaps,
unseemliness, since the word here used conveys an idea of shame), to
conceal by clothing, do nevertheless perform nearly all the most im-
portant and necessary functions of the body.

24. tempered'\ So Wiclif. Disposed, Tyndale. Temperavit, Vulgate.
Literally, mingled together.

25. schisniX i.e. discordance of aims and interests. See notes on i. 10,
xi. 18. God had specially provided against this by giving to those who
occupy the less honourable and ornamental positions in society the com-
pensation of being the most indispensable portions of it. The 'comely
parts' — the wealthy, the refined, the cultivated, the intellectual — obtain
honour and respect by the very nature of their gifts. God has signified
His Will that due honour and respect should be paid to those to whom
it is not instinctively felt to be owing, by so ordering society that we
cannot do without them. But our class distinctions and jealousies, our
conflicts between capital and labour, shew how little Christians have
realized this obvious truth.

vv. 26— 2S.] I. CORINTHIANS, XII. 125

should have the same care one for another. And whether 2-.
one member suffer, all the members suffer with ii ; or one
member be honoured, all the members rejoice with //. Now s?
ye are the body of Christ, and members in particular.

And God hath set some in the church, first apostles, ss

but that the members should have the same care one for another'\ All
wars, insurrections, conflicts between class and class, arise from forget-
fulness of the fact that the interests of all mankind are identical. Nor
can this forgetfulness be charged upon one nation or one class of society.
"The spirit and the law of the Life of Christ is to be that of every
member of the Church, and the law of the Life of Christ is that of
sjTnpathy. How little, during the eighteen hundred years, have the
hearts of men been got to beat together ! Nor can we say that this is the
fault of the capitalists and the masters only. It is the fault of the
servants and dependents also." — Robertson.

26. And whither one member suffer, all the iiiembers suffer with it'\
This is a matter of the most ordinary experience in the human body. A
pain in any portion, even the most remote from the seats of life, affects
the whole. A glance at history will shew us that it is the same with the
body politic. Whatever is physically, morally, or spiritually injurious to
any one portion of society, or of the Church of Christ, is sure in the long
run to produce injury, moral and spiritual deterioration to the rest.

or one Dumber be honoured, all the members rejoice with it] St
Chrysostom eloquently remarks here, "Is the head crowned? All the
man is glorified. Do the lips speak? The eyes also laugh and rejoice."
This part of the verse is as true as the former. Whatever tends to exalt
the character and purify the aims of any one class in society, is sure in a
greater or less degree to affect every other. If the one thought is calcu-
lated to alarm us by calling our attention to the infinite mischief which
may be wrought by one act of thoughtlessness or selfishness, it is an
immense encouragement to be reminded by the other that no work for
good, undertaken from unselfish motives and carried out in an unselfish
spirit, can possibly be without effect.

27. JVow ye are the body of Christy and 7nembers in pai-ticula}-] We
here return to the proposition of 7/z;. 12, 13, rendered more definite and
intelligible by what has since been said. The Apostle now says (i) that
collectively, Christians are the body of Christ, individually they are His
members; (2) that of these members each has its several office {v. 78) ;
and (3) that none of these offices is common to the whole Christian body,
but each belongs only to those to whom it has been assigned {vv. 29,

30) •

28. God hath set^ Literally, placed, i.e. when He founded tlie
Church. See verse 18, of which this is the application.

first apostles'] The Apostles, the founders and rulers of the Church,
were first placed in their responsible office. St Matt. x. i ; St Mark
iii. 13, 14; vi. 7; St Luke ix. i. The call of other disciples to a less
responsible post is recorded in St Luke x. i. Cf. also Eph. iv. ir.

126 I. CORINTHIANS, XII. [v. 29.

secondarily prophets, thirdly teachers, after that miracles,

then gifts of healings, helps, governments, diversities of

29 tongues. Ai'c all apostles? are all prophets? at-e all teach-

Si'condarily prophets] Secondarily, i.e. in the second rank in the
Church. It may however be translated secondly. Prophets were those
who by special gifts of inspiration (see ch. xiv. i, and note) enhghtened
the Church on the mysteries of the faith.

thirdly teachers] Those who with more ordinary gifts, by the exer-
cise of the reason and judgment, expounded the oracles of God. St
Chrysostom remarks that they taught with less authority than the pro-
phets, because what they said was more their own, and less directly from
God.

mi7-acles\ Literally, powers, or faculties {virfiites, Vulgate). See
note on ch. i. 18. Here it no doubt includes miracles. See ch. iv. 19,
20, V. 4 and notes.

helps'] Helpyngis^V^'icWi', helpers, Tynd:i[e. The best commentators
are agreed in explaining this to mean the assistance of various kinds
which Christians are able to render to each other, such as succouring
the needy, tending the sick, teaching the ignorant, and the like. See
Acts XX. 35, where the verb from which this word is derived is rendered
support (i.e. 'the weak'). Stanley, however, would regard it as supply-
ing the omission of words which occur in the similar list in vv. 9, 10, and
refer it to the help given to him who speaks with tongues by interpreta-
tion. See V. 30.

governments] Governailis, Wiclif; go-dcrnors, Tyndale ; gtihernationes,
Vulgate. This would naturally mean the powers which fit a man for the
higher positions in the Church. But Stanley (i) for the reason above
assigned, as well as (2) from its position and (3) from the fact that it is
employed in the Septuagint (Prov. i. 5, xi. 14, xx. 18, and xxiv. 6), as
the rendering of a Hebrew word signifying wise foresight, would refer
it to the discerning of spirits. But the Hebrew word is derived from a
word signifying a rope, and the proper signification of the word, as of
the word here used, is the steersman's art, the art of guiding aright the
vessel of Church or State.

diversities of tongues] See note on v. 10. " Seest thou where he
hath set this gift, and how he everywhere assigns it the last rank ? "—
St Chrysostom.

29. Are all apostles ?] The common priesthood of every Christian
(i Pet. ii. 5, 9) no more precludes the existence of special offices of
authority in the Christian Church than the common priesthood of the
Jewish people (Exod. xix. 6) precluded the existence of a special order
of men appointed to minister to God in holy things. The Apostle
appeals to it as a notorious fact that all were not apostles or prophets,
but only those who were called to those offices. Accordingly there is
scarcely any sect of Christians which has not set apart a body of men to
minister in holy things and to expound the word of God. " Were all
teachers," says Eslius, "where were the learners?" The question here,
however, is rather oi gifts than of the ojices to which those gifts lead.

vv. 30, 3i; I-] I- CORINTHIANS, XII. XIII. 1-7

ers? are all workers of miracles? have all the gifts of 50
heaUng? do all speak with tongues? do all interpret? But 31
covet earnestly the best gifts :

Ch. XII. 31 — Ch. XIII. 13. The Excellencies of Love.

And yet shew I unto you a more excellent way.
Though I speak with the tongues of men and of angels, 13
and have not charity, I am become as sounding brass, or a

31. But covet earncstl)'\ So Tyndale. Site, Wiclif. Scctatuiui, Calvin.
Perhaps, desire eagerly. Literally, be envious, or Jealous of. Aemtdamini,
Vulg. Cf. Acts vii. 9, xvii. 5, and ch. xiii. 4. It is translated zealously affect
in Gal. iv. 17, 18. It perhaps implies an indirect rebuke of the envy felt
by many Corinthians for those zvho possessed the best gifts. It is as
though St Paul had said, "if you are envious at all, be envious for the
gifts, not of those who have received them."

the best gifts'] Some copies read the greater gifts (see note on v. 4).
The best gifts were (see ch. xiv.) those which were most calculated to
promote the edification of the Church. But they were also precisely
those (see ne.xt chapter and Gal. v. 12), which so far from being
peculiar to the individual, were within the reach of all Christians alike.

Ch. XII. 31— Ch. XIII. 13. The Excellencies of Love.

and vet shezv I i(n!o you a viore excellent ^vay] Literally, and further-
more i sliew you an emiuentiy excellent way, i. e. the way of love,
described in the words that follow. This was the secret which couKI
reconcile an ardent desire for the best gifts with contentment with what
one had ; which could harmonize the various powers of the individual
members of the Church for the general good. Calvin complains, ana
not without cause, of the " inepta capitis sectio " here. The words at the
head of this note belong to what follows, rather than to what goes
before.

1. the tongues of men] i. e. the languages of mankind. See notes on
ch. xiv.

and of angels] The Rabbis (see Lightfoot in loc.) speak of the
languages of "angels. It is possible that St Paul may be referring to
this notion. But he himself also speaks (2 Cor. xii. 4) of hearing ' un-
speakable words which it is not lawful for a man to utter,' when he was
' caught up to the third heaven.'

and have not charity] Tyndale (who is followed by Cranmer and
the Geneva Bible), loi'e ; Vulgate, caritas. The force of this eloquent
panegyric on love is impaired, and the agreement between the various
writers of the New Testament much obscured, by the rendering
charity, instead of love. See note on ch. viii. i. The aim no doubt
of the Vulgate translators was to avoid the sensuous associations which
the Latin word atnor suggested. But the English word charity has
never risen to the height of the Apostle's argument. At best it does

9-2

128 I. CORINTHIANS, XIII. [vv. 2, 3.

2 tinkling cymbal. And though I have the gift of prophecy,
and understand all mysteries, and all knowledge ; and though
I have all faith, so that / could remove mountains, and have

3 no charity, I am nothing. And though I bestow all my
goods to feed the poor, and though I give my body to be
burned, and have not charity, it profiteth me nothing.

but signify a kindly interest in and forbearance towards others. It is
far from suggesting the ardent, active, energetic principle which the
Apostle had in view. And though the English word love includes the
affection which springs up between persons of different sexes, it is
generally understood to denote only the higher and nobler forms of that
affection, the lower being stigmatized under the name oi passion. Thus
it is a suitable equivalent for the Greek word here used, which (see Dean
Stanley's note) owes its existence to the Bible, since it does not appear
in Classical Greek, and is first found in the Septuagint translation of the
O.T.

sounding brass, or a tinkling cymbaFl So Wiclif and Tyndale. The
Apostle refers here to Ps. cl. ,s, where the Hebrew speaks of ' cymbals
of sound ' and ' cymbals of clangour,' and the Septuagint renders
almost by the same words as St Paul. Cf. ch. xiv. 7, where the differ-
ence between an unmeaning noise and real music is spoken of.

2. all fait h'\ In the sense of ch. xii. 9, where see note.

so that I could remove moiintains'\ A quotation of words recorded in
St Matt. xvii. lo, xxi. 11, Whether St Matthew's Gospel were already
written or not, these words had reached St Paul, and this must be regarded
as a confirmation of the truth of the Gospel narrative. It is remarkable
that they appear in a different form in St Luke (xvii. 6).

I a77i nothing\ The Apostle does not say that it is possible for a man
to have all these gifts without love. He only says that if it -were possible,
it would be useless. But rt'a/ faith, in the Scripture sense, without love,
is an impossibility. Cf. Gal. v. 6; Eph. iii. 17, 19, iv. 13 — 16;
St James ii. i8 — 26. True Christian faith unites us to Christ, Who is
Love.

3. And though I bestoao all my goods to feed the poor] It will be
observed that the words ' the poor ' are not in the original. Coleridge
(see Dean Stanley's note) says, " the true and most significant sense is
' though I dole azvay in vioitthfnls all tny property or estates.^ " So
Olshausen, Meyer, to feed any one by putting morsels into his mouth. Cf
St Matt. vi. I, 2. The word here used is akin to ^pw/xlov, a morsel ; see
St John xiii. 26. Were we to take the word charity in its ordinary
English sense of libei-ality to the poor, the passage would contradict
itself It is quite possible to have charity without love.

and though I give my body to be burned'\ There is such a thing even
as martyrdom in a hard, defiant spirit ; not prompted by love of Christ,
but by love of oneself; not springing from the impossibility of denying
Him to Whom we owe all (compare Polycarp's noble words, "Eighty
and six years have I served Him, and what has He done that I should

vv. 4-7] I. CORINTHIANS, XIII. 129

Charity suttereth long, and is kind ; charity envietli not ;
charity vaunteth not itself, is not puffed up, doth not behave
itself unseemly, seeketh not her own, is not easily provoked,
thinketh no evil ; rejoiceth not in iniquity, but rejoiceth in
the truth ; beareth all things, believeth all things, hopeth all

deny Him?"), but from the resolution not to allow that we have been in
the wrong. Such a martyrdom would profit neither him who suffered it,
nor any one else.

4. Charify siiffereth long, and is kind} The first the passive, the
second the active, exercise of love ; the one endurance, the other
beneficence.

vaunteth not itself] The word here used is derived from the Latin
perperits, vicious, boastful. Both this and the next sentence have refer-
ence to the manner in which excellencies he aetiially possesses are re-
garded by one imbued with the spirit of love. Cf. Rom. xii. 3.

5. doth not behave itself unseemly'] The Vulgate renders unseemly
by ambitiosa; Erasmus by fastidiosa ; Wiclif by coveitous ; doth not
fraivardly, Tyndale. But see note on ch. xii. 23, where a word of
similar derivation occurs. Also ch. vii. 36; and cf. Rom i. 2^ ; Rev.
xvi. 15. Here it means ' is not betrayed by a sense of superiority into
forgetfulness of what is due to others.'

seeketh not her own'] See ch. x. 24, 33.

is not easily pj-ovoked] ov Trapo^vvtrat. The ' contention ' between
Paul and Barnabas is, according to the Greek, a Trapo^vc/jLos. Acts xv.

39-

thinketh no ez'il] So the Vulgate and other versions. Rather, im-

puteth not ttie evil, i. e. bears no malice. St Clirysostom explains it by
"m not suspicions." See Rom. iv., where the word is translated in-
differently ' reckoned ' and ' imputed.'

6. rejoiceth not in iniquity] Cf Ps. v. 4, 5, ' Thou art not a
God that hath pleasure in wickedness : thou hatest all workers of ini-
quity.' And Hos. vii. 3; Rom. i. 32 ; 2 Thess. ii. 12.

but rejoiceth in the tntth] Better, as margin, and Vulgate, with the
truth. Love rejoiceth with the victory of Truth in the world, and at
the consequent decline of unrighteousness, which is the opposite of
truth. Cf. 2 Thess. ii. 10; 2 John 4.

7. beareth all things] Suffers, Vulgate, and so Wiclif and Tyndale.
See note on ch. ix. 12, where the same word is used. Here it means to
endure patiently indignities and affronts, save of course where the well-
being of others requires that they should be repelled.

heliez'eth all things] "Not that a Christian should knowingly and
willingly suffer himself to be imposed upon; not that he should deprive
himself of prudence and judgment, so that he may be the more easily
deceived ; but that he should esteem it better to be deceived by his
kindness and gentleness of heart, than to injure his brother by needless
suspicion." Calvin. " It is always ready to think the best ; to put the
most favourable construction on anything ; is glad to make all the allow-

I30 I. CORINTHIANS, XIIT. Tw. 8— ir.

s things, endureth all things. Charity never faileth : but
whether there be prophecies, they shall fail ; whether there be
tongues, they shall cease ; whether tha-e be knowledge, it

9 shall vanish away. For we know in part, and we prophesy

10 in part. But when that which is perfect is come, then that

11 which is in part shall be done away. When I was a child, I
spake as a child, I understood as a child, I thought as a

ance for human weakness which can be done without betraying the truth
of God." Dr Coke. Similarly Erasmus and Wesley.

hopeth all things] (i) Of man, of whom love will ever hope the best,
and deem reformation possible in the most hardened offenders ; and
(2) of God, that He will bring good out of evil, and that all the evils of
this life will issue ultimately in the triumph of good.

endmrlh all thitigs] Sustains to the end, with unshaken confidence
in the goodness of God, all the persecutions and afflictions of this life.

8. Charity nez'er faileth] The Vulgate and some MSS. read faileth.
Tyndale renders, faileth never aivaye. In the Septuagint (as in Job
XV. 33, and Is. xxviii. i, 4) the word is used of a fading flower. In
Rom. ix. 6, it is applied to the Word of God.

ivJiethcr there be prophecies, they shall fail] Another word is here
used in the original for the word translated fail. It shoidd rather be
rendered be brought to an end, literally be worked out. It is translated
h-ought to nought in ch. i. ^S, while in v. 10 it is rendered done azvay,
in jy. II p2it away, and in the latter part of this very verse vanish away.
The utterances of the inspired man (see ch. xiv. i) are, we are here
lold, no longer of any value to us when we are face to face with the
facts of which he was wont to speak.

tongues] Either (i) speaking with tongues, which as a sign (see ch.
xiv. 22) will be unnecessaiy when we are confronted with the reality
and need no more signs and wonders to compel our attention to it. Or
(2) divers languages, which shall cease when the curse of Babel is re-
moved in the ' holy city, New Jenisalem ' which shall cume down
from heaven, and in which all things shall be made new.

•whether there be knowledge, it shall vanish azmy]. Rather, be brought
to an end. See last note but one. Knowledge (see note on ch. xii. 8)
as the result of a process, the outcome of observation, argument,
balancing of probabilities — for all these form part of our earthly know-
ledge— is but partial and incomplete (see next verse), and vanishes in a
moment before the actual presence of what is. Wisdom, says Estius,
will not in like manner vanish, because its perfection consists in the
vision of God.

9. and we p7-ophesy in part] All inspired utterances are but partial
revelations of Divine Truth.

10. done away] See note on v. 8.

11. I thought as a child] Better as margin, I reasoned. The same
Greek word is used here as in v. 5,. Uhinketh no evil.' See note
there.

vv. 12, 13; I.] I. CORINTHIANS, XIII. XIV. 131

child : but when I became a man, I put away childish //^/;?^i-.
For now we see through a glass, darkly; but then face to 12
face: now I know in part ; but then shall I know even as also
I am known. And now abideth faith, hope, charity, these 13
three ; but the greatest of these is charity.

Ch. XIV. I — -25. The superiority of the gift 0/ prophecy to
that of tongues.
Follow after charity, and desire spiritual gifts, but rather 14

when I beca?ne a man, I put away childish things] Rather, since I
have become a man, I have brought to an end (see note on v. 8) the
things of the child, refeninc;, not so much to the act which put away
these things, as to the fact that they had been put away finally and irre-
vocably.

12. For noiu we see through a glass] Literally, by means of a
mirror. Per speculum, Vulgate. I3i a mirour, Wiclif. ^leyer re-
minds us that we are to think rather of the mirrors of polished metal
used in ancient times, the reflections of which would often be obscure
and imperfect, than of our modern looking glasses.

darkly^ Literally, in an enigma. Darke speaking, Tyndale. An
enigma (in English, riddle) is properly a question, such as the Sphinx
propounded to CEdipus, couched in obscure language, the answer to
which is difficult to find. Cf. Num. xii. 8, and Prov. i. 6, where the
Hebrew word is translated in the Septuagint by the word used here by
St Paul. Also Tennyson, A Alter'' s Daughter,

"There's something in this world amiss
Shall be unriddled by and by."

face to face] Cf. Num. xii. 8, to which the Apostle is evidently
referring. Also Job xix. 26, 27 ; r John iii. 2 ; Rev. xxii. 4.

then shall I knaw evejt as also I am known] The word in the ori-
ginal signifies thorough, complete knowledge. 'I am known,' -should
rather be translated I was known, i.e. either (r) when Christ took know-
ledge of me (Meyer), or (2) I was (previously) known. It is God's know-
ledge of us. His interpenetrating our being with His, which is the cause
of our knowledge. Cf. Gal. iv. 9; ch. viii. 3. Also St Matt. xi. 27, and
St John xvii. throughout.

13. And now alndcth faith, hope, charity] All these will remain in
the life to come. Faith, the vision of the unseen (Heb. xi. i), with its
consequent trust in God; hope, which even in fruition remains as the
desire of its continuance ; and love, as the necessary condition of our
dwelling in God and God in us. See note on ch. xii. 31. 'Now' is
not to be understood oi time, but as equivalent to 'so', at the conclusion
of the argiunent.

hut the greatest of these is charity] " Because faith and hope are our
own : love is diffused among others." Calvin.
Cn. XIV. 1 — 25. The superiority of the gift of prophecy

TO THAT OF TONGUES.

1. desire] Literally, be zealous for, envious of. See note on ch.

132 I. CORINTHIANS, XIV. [vv. 2—6.

2 that ye may prophesy. For he that speaketh in an tinknown
tongue speaketh not unto men, but unto God : for no vian
understandeth ////;/; howbeit in the spirit he speaketh

3 mysteries. But he that prophesieth speaketh unto men

4 to edification, and exhortation, and comfort. He that speak-
eth in an tinknoitni tongue edifieth himself; but he that

5 prophesieth edifieth the church. I would that ye all spake
with tongues, but rather that ye prophesied : for greater is
he that prophesieth than he that speaketh with tongues,
except he interpret, that the church may receive edifying.

6 Now, brethren, if I come unto you speaking with tongues,
what shall I profit you, except I shall speak to you either by
revelation, or by knowledge, or by prophesying, or by doc-

xii. 31. The best gifts (see note there) were those that were within the
reacli of all. Still there was no reason why a Christian should not seek
other special gifts from God by prayer. See ver. 13, and St James
i. e;.

hut rather that ye may prophesyi\ The gift of prophecy, as is abund-
antly evident from the whole of this section, was not confined to the
prediction of future events. As Kingsley remarks, the prophet was
"not only a yJ'rt'-teller but a 7^r//^-teller," one who communicates the
moral and spiritual truths which he has received by direct revelation
from God.

2. For he that speaketh in aft unknown tongiie'\ The word miknown
is not in the original. The word translated tongue signifies a human
language \n ch.. xiii. i. Cf. Rev. xiii. 7, xiv. 6, xvii. 15.

speaketh not tmto men, but zinio God'\ Because the language is not
the language of those to whom he is speaking, and therefore what he
says is hidden from them. For mysteries, see ch. iv. i.

4. He that speaketh in an unknown tongue edifieth himself~\ Not
necessarily because he understands what he is saying, but because
his spirit, stirred up by the Spirit of God, is led by the experience of the
inward emotion to praise God. Estius. See v. 14.

but he that prophesieth edifieth the churcK\ The profit of the brethren
is ever St Paul's object. Cf. vv. 6, 12 ; ch. vi. 12, &c. Prophecy is to
be preferred to the gift of tongues because it is more directly useful.
See note, ch. xii. 28.

5. for greater is he'\ C£ ch. xii. 31.

except he interpret^ This passage clearly implies that a man might
speak in another language without himself knowing what he was saying,
see V. 14. Some, however, regard the speaking with tongues as ecstatic
utterances in no human language, such as took place among the
Montanists in ancient, and the Irvingites in modern times. See
Stanley's introduction to this section. Cf. note on ch. xii. 10.

6. by rez'elationi That which comes directly to the spirit from on
high.

vv. 7—14.] T. CORINTHIANS, XIV. 133

trine ? And even thi/igs without life giving sound, whether 7
pipe or harp, except they give a distinction in the sounds,
how shall it be known what is piped or harped? For if 8
the trumpet give an uncertain sound, who shall prepare him-
self to the battle ? So likewise you, except ye utter by the 9
tongue words easy to be understood, how shall it be known
what is spoken ? for ye shall speak into the air. There are, 1°
it may be, so many kinds of voices in the world, and none of
them is without signification. Therefore if I know not the n
meaning of the voice, I shall be unto him that speaketh
a barbarian, and he that speaketh shall be a barbarian unto
me. Even so ye, forasmuch as ye are zealous of spiritual 12
gifts, seek that ye may excel to the edifying of the church.
Wherefore let him that speaketh in an unk?ioivn tongue pray 13
that he may interpret. For if I pray in an unknown tongue, m

liy knozvledgc\ That which is gained by observation and study, see
ch. xii. 8.

by prophesying'] The outward expression of that which has come
from above by revelation.

by doctrine] Or rather, teaching', the outward expression of know-
ledge. See the distinction between the prophet and the teacher in ch.
xii. 28.

7. except they give a distinction in the sounds] The effect of a melody
depends entirely upon the distinction of its musical intervals. The
effect of speech in like manner is dependent upoH its being the commu-
nication of definite ideas.

8. For if the triiiiipct give-an uncertain sound] An indistinct sound,
that which conveys no clear impression to the mind. The muster, the
charge, the rally, the retreat, are each indicated by a definite order
of musical intervals upon the trumpet, or they would be useless for the
purpose of calling soldiers together. So words are useless to mankind
unless they represent things.

9. ivords easy to be understooif] Literally, a well marked discourse,
language which has a clearly discernible meaning.

10. without signification] Literally, without sound, dumb. Cf.
Acts viii. 32, and ch. xii. 2.

11. the meaning of the voice] Literally, its force.

a barbarian] This word is here used in its original signification of
07ie whose speech is unintelligible.

unto me] Literally, in me, i.e. in my estimation.

12. spiritual gifts] Literally, as margin, spirits, a word obviously
standing here for the gifts of the Spirit.

seeh that ye may excel] i. e. by prayer, see next verse. Excel should
rather be translated abound. Be plenteous, Wiclif. Have plenty,
Tyndale.

1,34 T. CORINTHIANS, XIV. [vv. 15—18.

15 my spirit prayeth, but my understanding is unfruitful. What
is it then ? I will pray with the spirit, and will pray with the
understanding also : I will sing with the spirit, and I will

i5 sing with the understanding also. Else when thou shalt
bless with the spirit, how shall he that occupieth the room
of the unlearned say Amen at thy giving of thanks, seeing

17 he understandeth not what thou sayest? For thou verily

i3 givest thanks Avell, but the other is not edified. I thank

13. pray that he may interpret^ Cf. in', i, 5. This passage may
mean (i) pray that he may receive the faculty of interpretation, or (2)
pray in sucli a language as he has the power of interpreting.

14. 7ny spirit prayeth, but viy iinderstanding is ttnfniitfiil'\ The
afflatus of the Spirit suggests the words of prayer to the possessor of the
gift. He is conscious that he is fervently addressing the Giver of all
good in a spirit of supplication. But his consciousness goes no further.
He does not know what he is saying.

15. What is it then .?] " What is the purport of what I have been
saying? That it is desirable that the spirit and understanding should
combine in all the public utterances of a teacher."

16. Else 'when thou shalt hless\ A further argument. Even your
prayers and thanksgivings are useless, for none can respond to them,
Some commentators, e. g. Dean Stanley, have supposed the Eucharistic
blessing to be meant (see ch. x. 16). This, though probable, is by no
means certain. That it was some well-known form of blessing or
thanksgiving is however clear from what follows.

luith the spirit'\ i.e. in an unknown tongue. See note on 7'. 12.

he that ocatfieth the room of the 7inlear>ied\ Room {tottos), as in St
Matt, xxiii. 6; St Luke xiv. 7, 8, &c., stands iox place. Wiclif i-enders
i there by //«rt'. Cf. " office and rt^ow^," Hollinshead's ^rc//rf;?rt^. The
word rendered here wileanted signifies (i) a private perso7t, layman,
one who holds no office. Hence (2) it comes to signify a man who has
no special or technical knowledge of any particular art or science, as in
Acts iv. 13; 2 Cor. xi. 6, just as a lawyer calls those laymen who are
not versed in law. Therefore the meaning here most probably is (with
Meyer and Bp. Wordsworth) "those who have no special gift such as
that of prophecy, or tongues.'' Some would render ''the layman^ s
placef and regard it as referring to the seats set apart for the laity in the
assembly. But the majority of commentators would render he who fills
the situation of the not specially endowed. St Clement of Rome uses
TOTTOs in this latter sense in his Epistle, ch. 40.

Ameii\ Literally, the Amen, the well-known response, either opta-
tive, "So be it," or affirmative, "So it is," as common in the synagogue
as in the Christian Church to any prayer or thanksgiving. See Nehe-
miah v. 13; Rev. v. 14. Justin Martyr (circa 150) uses the same
language concerning the response to the Eucharistic prayer in his day.

17. thoii. verily givest thanks 7cv//] ]Vell, either (i) as referring to the
fact that thanks were given — it is well to give thanks — or, (2) to the

vv. 19-22.] I. CORINTHIANS, XIV. 135

my God, I speak with tongues more than you all : yet in 19
the church I had rather speak five words with my under-
standing, that by my voice I might teach others also, than ten
thousand words in an unknown tongue. Brethren, be not 29
children in understanding : howbeit in malice be ye children,
but in understanding be men. In the law it is written, 21
With ?nen of other tongues and other lips will I speak
unto this people; and yet for all that will they not hear
me, saith the Lord. Wherefore tongues are for a sign, not 22
to them that believe, but to them that believe not : but pro-
manner and spirit in which that action was performed — va\a)s, nubly,
honoJirably. Some would translate givcst thanks by cdebratcst the
Eucharist. See ch. xi. 23.

the othej-] i.e. l>e who fills the layman's place.

18. I thank my God, I speak with tongues more than yon all] St Paul,
no doubt, had the gift of interpretation. Yet apparently he did not
often exercise in public, whatever he may have done in private, the gift
of speaking with tongues unknown to his hearers. See next verse.

19. yet in the church'] " Whatever I may do in private, I should
desire my public ministrations to be for the instruction and edification
of the flock, and not for my own individual glorification."

teach] The word in the original is that from which our word cate-
chize is derived. The same word is used in St Luke i. 4; Acts xviii. 25,
xxi. 21, 24; Rom. ii. 18, and twice in Gal. vi. 6. It signifies to make
to resound thoroughly in any one's ears. The importance of sermons
and catechetical teaching in public woi^ship is thus indicated, as well as
their proper object, the instruction and edification of the flock. See
V. 24.

20. hoivbeit in malice be ye children] This is subjoined lest the
Apostle should be charged with contradicting his Master. There is a
sense in which all Christians must be children. What it is the Apostle
tells us. They were to be children in malice, or rather perhaps vice.
Compare on the one hand St Matt. xi. 25, xviii. 3, xix. 14; i Pet. ii. 2;
on the other, ch. iii. i; Eph. iv. 14; and Heb. v. 12. See also St
Matt. X. 16; Rom. xvi. 19.

men] Literally, perfect, i.e. of ripe age. Cf. ch. ii. 6; Phil. iii. 15;
Heb. V. 14.

21. In the law it is 7vritten'\ The law here stands for the whole Old
Testament, as we might naturally expect from St Paul's habit of regard-
ing the whole of the Mosaic dispensation as a progressive order of things
having its completion in Christ. See Rom. iii. 19; Gal. iii. 23, 24,
iv. 5; Heb. ix. 8, 10. St John uses the word in the same manner;
X. 34, xii. 34, XV. 25. The passage is from Isaiah xxviii. 11, 12.

22. Wherefore tongues are for a sign, not to them that believe, but to
them that believe not] The passage here quoted has been regarded as
a prophecy either (i) of the Day of Pentecost, or (2) of the Babylonish

136 I. CORINTHIANS, XIV. [vv. 23—25.

phesying serveth not for them that beheve not, but for them
23 which beheve. If therefore the whole church be come

together into one place, and all speak with tongues, and

there come in tJiosc that are unlearned, or unbelievers, will
r4 they not say that ye are mad ? But if all prophesy, and there

come in one that believeth not, or one unlearned, he is con-
25 vinced of all, he is judged of all : and thus are the secrets

of his heart made manifest ; and so falling down on his

face he will worship God, and report that God is in you of

a truth.

captivity. The latter is more probable, and in that case it becomes
not an argument, but an illustration. The occupation of Judaea
by the Assyrian and Babylonian troops had been a sign to God's
people of their unbelief and its punishment, and the unwonted speech
they had been doomed to hear was to them a call to repentance,
especially when viewed in the light of the prophecy of Moses in Deut.
xxviii. 49. In a similar manner the miraculous gift of tongues was still
(see next verse), as at the Day of Pentecost, a call to the outside world
to examine and inquire into this new thing which had come to pass, to
acknowledge in it the finger of God, and to "repent and be baptized for
the remission of sins." Cf. Acts ii. 7 — 12, 41.

23. If therefore the whole church be come together into 07ie place\ ewl
TO avrS. The usual word for the place of assembly, as in ch. xi. 20;
Acts ii. r. However weJl calculated the gift of tongues might be to
arrest and compel attention when used properly, it is clear, says the
Apostle, that its introduction at the public assemblies of the Church was
not a proper use of it, unless (v. 27) it were restricted in its use by wise
rules. If not so restricted, so far from its being a sign to unbelievers, ii
would give them, as well as the great body of the Christian laity, occa-
sion of complaint, and even ridicule.

all] Not necessarily a// together, as some have supposed, but that no
other means of communication was adopted by any dui the unknown
tongue. Meyer.

24. he 7s convinced of ail] Rather, he is convinced by all, i. e. the
prophets whose discourses he hears. The word signifies (i) to prove by
argument, and comes therefore to be used (2) of the conviction pro-
duced by argument. Cf. St John xvi. 8, where the word however is
rendered reprove. For an instance of the word '■of in the sense of '■by''
see Shakspeare, Much Ado about Nothing, Act i. Scene i, 'I am loved
^all, only you excepted.'

he is judged of all] Rather, he is examined by all. The exhortations
of the preacher place him, as it were, upon his trial. For the word
here used see ch. ii. 14, 15, iv. 3, 4, ix. 3, x. 25, 27, and notes.

25. and thus are the secrets of his heart made manifest] The nature
of Christian /n'/Zztrjc is here plainly shewn. See note on z/. I. 'And
thus' is omitted by most modern editors.

vv. 26— 28.] I. CORINTHIANS, XIV. 137

26 — 40. I^cgulatio/is to insure decency and order.
How is it then, brethren ? when ye come together, every
one of you hath a psahn, hath a doctrine, hath a tongue,
hath a revelation, hath an interpretation. Let all things be
done unto edifying. If any man speak in an unknown tongue,
let it be by two, or at the most by three, and that by course ;
and let one interpret. But if there be no interpreter, let him

that God is m you of a truth'] Literally, that God is really in you (or
among you). This description of the effect of prophecy upon the un-
believer is in no way contrary to the assertion in v. 22. There the
Apostle is speaking of a sign to attract the attention of the unbeliever;
here his attention is already attracted. He has come to the Christian
assembly, and is listening to the words spoken there in the name of Jesus
Christ. Unless his conscience is 'seared with a hot iron' there will be no
further need of signs to induce him to give his attention to what is spoken.

26 — 40. Regulations to insure decency and order.

26. hath a psalni] The Apostle here reproves another fault. Not only
are the Corinthians ambitious rather of the gifts which attract attention,
than of those which do good to others, but in their exercise of those
gifts they are utterly neglectful of Church order. Each member of the
teaching body (ch. xii. 29 forbids us to include the whole Church) had
his own special subject to bring before the Church ; some hymn of praise,
unpremeditated or otherwise, some point of Christian doctrine to enforce,
some hidden mystery to reveal, some utterance in a foreign tongue, or
some interpretation peculiar to himself of such utterance. This he
desired to deliver just when the impulse seized him to do so, and all
with a view of asserting himself, rather than of promoting the common
welfare. The consequence was an amount of disorder which prevented
the striking picture of the true effects of Christian prophecy in the
last verse from being ever realized. For the various gifts mentioned
in this verse see vv. 2, 6, 13, and notes. The word psalm must be
understood of a song of praise addressed to God, such as the Psalms
of David, though it is by no means to be confined to them. Cf. Eph.
V. 19.

Let all things be done unto edifying] See ch. vi. 12, viii. i, x. 23, xii. 7 ;
2 Cor. xii. 19, xiii. 10. The Apostle corrects two errors in this section;
(t) the disorderly manner in which the services of the Church were
carried on; (2) the practice of women speaking in the public assembly.

27. let it be by two, or at the most by three] Because the long utter-
ance in an unknown tongue would weary the Church without a sufficient
corresponding benefit.

and that by course] Literally, and in turn.

and let one interpret] Let there be one, and only one, interpreter of
each speech ; for if the second interpretation were the same as the first it
were unnecessary; if different, it would be perplexing.

I3S I. CORINTHIANS, XIV. [vv. 29—32.

keep silence in the church ; and let him speak to himself,

29 and to God. Let the prophets speak two or three, and let

30 the other judge. If any thmg be revealed to another that

31 sitteth by, let the first hold his peace. For ye may all pro-
phesy one by one, that all may learn, and all may be com-

33 forted. And the spirits of the prophets are subject to the

28. in the cJun-c]i\ These words imply that the utterance was to be
reserved until the speaker found himself in private, since in the Church it
could only serve for an opportunity of useless display.

29. Let the prophets speak tzvo or three"] The same rule was to hold
good of preaching. Those who felt that they had something to com-

■ municate must notwithstanding be governed by the desire to edify their
brethren. The Church was not to be wearied out by an endless succes-
sion of discourses, good indeed in themselves, but addressed to men who
were not in a condition to profit by them. It would seem that two or
three short discourses, either in the vernacular, or, if there were any one
present who could interpret, in some foreign tongue, took the place
in Apostolic times of the modern sermon. "Let the presbyters one by
one, not all together, exhort the people, and the Bishop last of all, as
the commander." Apostolieal Constitutions (circ. A.D. 250) II. 57.

and let the other jitds^e] Either (i) the other prophets, or (2) the whole
congregation. If the former be the correct interpretation, it refers to the
gift of discerning of spirits (ch. xii. 10). The latter may be defended on
the ground that St Paul constantly (ch. x. 15, xi. 13) appeals to the
judgment of his disciples, and that he considered (ch. xii. i — 3, cf.

1 John ii. 20, 27) that rt//the people of God had the faculty of discerning
the spiritual value to themselves of what they heard in the congregation.
For the word translated _;V/^/i;'i' see ch. xi. 20, 31, and note.

30. Jfany thing be revealed to another] If it should appear that some
special message from God had been sent to one of the prophets during
the discourse of another, the first was to bring his discourse to an end as
soon as might be, in an orderly manner, so as to give the other an
opportunity of saying what had occurred to him.

31. For ye may all prophesy one by one] Not necessarily at ike
same meeting of the Church, which would be in contradiction to
what has just been said [v. 29), nor that the permission was extende^^
to the whole Christian body. All were not prophets, the Apostle tells
us (ch. xii. 29), and it is clear that none but prophets could prophesy,
since prophecy (ch. xii. 28, xiii. 2, xiv. i, 5, 22) was a special gift ol
the Spirit.

comforted] The word has the sense of comfort and exhortation com-
bined, and is most nearly equivalent to our encourage or cheer. See

2 Cor. i. where the word and the verb from which it is derived are
translated indifferently comfort and consolation. In ch. iv. 16 of this
Epistle it is rendered beseech. In a great many passages, as for instance
in Acts ii. 40, it is rendered exhort. From this word is derived the title
Paraclete, rendered Comforter in St John xiv., xv., and xvi., and

3, 34] I- CORINTHIANS, XIV. 139

prophets : for God is not the atithor of confusion, but of 33
peace, as in all churches of the saints.

Let your women keep silence in the churches : for it is 34
not permitted unto them to speak ; but they are commanded

Advocate in i John ii. i. The derivative is rendered exho7-tatioii in
3, and another word is employed for comfort.

32. And the spirits of the prophets are subject to the prophets'\ The
possession of a special gift from on high has, from Montanus in the
second century down to our own times, been supposed to confer on its
possessor an immunity from all control, whether exercised by himself or
others, and to entitle him to immediate attention to the exclusion of
every other consideration whatsoever. St Paul, on the contrary, lays
down the rule that spiritual, like all other gifts, are to be under the
dominion of the reason, and may, like all other gifts, be easily misused.
A holy self-restraint, even in the use of the highest gifts, must character-
ize the Christian. If a man comes into the assembly inspired to speak
in an unknown tongue, the impulse is to be steadily repressed, unless
there is a certainty that what is said can be interpreted, so that those
present may understand it. If he comes into the assembly possessed with
some overmastering idea, he must keep it resolutely back until such time
as he can give it vent without prejudice to Christian order, without
injury to that which must be absolutely the first consideration in all
public addresses — the edification of the flock. Estius justly remarks that
the difference between God's prophets and those inspired by evil spirits
is to be found in the fact that the latter are rapt by madness beyond
their own control, and are unable to be silent if they will. And
Robertson illustrates by a reference to modern forms of fanaticism the
truth that "uncontrolled religious feeling" is apt to "overpower both
reason and sense."

33. for God is not the author of confusion^ hut of peace\ Confusion ;
literally, unsettlement. Cf. St James iii. 16. Also St Luke xxi. 9, where
the word is rendered commotion. As in the natural, so in the moral and
spiritual world, God is a God of order. The forces of nature operate by
laws which are implicitly obeyed. If it be otherwise in the moral and
spiritual world, God is not the author of the confusion, but man, who
has opposed himself to His Will.

as in all churches of the saints'] It is a question whether these words
belong to what goes before or what follows. If to what goes before, it
would seem as though a hint was intended that these disorders were
peculiar to the Corinthian Church. If to what follows, it is a repeti-
tion of the argmnent in ch. vii. 17, xi. 16, and it would then appear
that the Apostle had especial reason to fear insubordination on the
question of the position of woman in the Christian assembly, and that
he therefore fortifies his own authority by an appeal to the universal
custom of the Church of Christ.

34. Let your women keep silence in the churches'] The position of
women in Christian assemblies is now decided on the principles laid
down in ch. xi. 3, 7 — 9.

I40 I. CORINTHIANS, XIV. [vv. 35—39.

35 to be under obedience, as also saith the law. And if they
will learn any thing, let them ask their husbands at home :

36 for it is a shame for women to speak in the church. What ?
came the word of God out from you ? or came it unto you

37 only ? If any man think himself to be a prophet, or spiritual,
let him acknowledge that the things that I write unto you

33 are the commandments of the Lord. But if any 7nan be
39 ignorant, let him be ignorant. Wherefore, brethren, covet to

as also saith the Lnu\ In Gen. iii. 16.

35. let them ask their htcsbaitds at honie\ Rather, 'their own
husbands.' The women were not only not permitted to teach (see
I Tim. ii. it — 14) but even to ask questions in Church, a privilege, says
Grotius, permitted to men, but denied to women, among the Jews. It
seems to be assumed that the unmarried ones would not think of doing
so. This rule applies in its strictness only to the East, where women
were kept in strict seclusion, and only permitted to converse with their
male relatives. Calvin remarks, " When he says husbands, he does not
prohibit them, in case of need, from consulting the prophets them-
selves ; for all husbands are not qualified to give information on such
subjects." Estius allows the right of women to consult pious and
prudent men, so long as it be done without giving occasion of scandal.

for it is a shame] The original is even stronger. It is disgraceful.

36. IVhat ? came the word of God oitt from yoiil] The self-assertion
of the Corinthians was so great that they needed to be reminded that
they had received the doctrine of Christ through the ministry of St
Paul, and that it had not originated among themselves.

or came it unto you only?] i.e. to you alone. They owed a duty, not
only to those who had preached the gospel to them, but to other
Churches, whose example could not be safely neglected. See note on
•V. 3.^-

37. If any man think himself to be a prophet] Since there were
many appointed teachers (see ch. xii. 28, 29) who were not prophets,
the test of the prophetic character was not ordination, but the
possession of the prophetic gift. If any man fancied he possessed that
gift, he was required to submit himself to the test of his willingness
to obey God's ajipointed founder and ruler of the Church.

or spiritual] i.e. possessed of any special spiritual gift.
the commandments of the Lord] i.e. Christ. See ch. vii. 10, 11, 40,
xi. 1.

38. But if any 77ian be ignorant, let him be ignorant] Some editors
read ' he is ignored'' instead of ''let him be ignorant.' If we take the
reading in the text, which seems preferable, the sense is that St Paul
will give himself no further trouble about one whose insubordination
proves him to be no real prophet of God ; if the reading which some
would substitute for it, the signification is that God will neglect him
who neglects the commandments of His Apostle. Cf. ch. viii. 3. The

w. 4o; 1,2.] I. CORINTHIANS, XIV. XV. 141

prophesy, and forbid not to speak with tongues. Let all 4°
things be done decently and in order.

Ch. XV. I — 58. The Doctrine of the Resurrection.
Moreover, brethren, I declare unto you the gospel which I 15
preached unto you, which also you have received, and
wherein ye stand ; by which also ye are saved, if ye keep in 2

Vulgate renders ignorabiiiir ; and Wiclif, he schal be unhioive ; Tyndale
renders as in the text.

39. Wherefore, irelhreii] The Apostle, as is his wont, sums up the
whole section in a few concluding words. Prophecy is a gift to be
earnestly sought (see for coTJct, the note on ch. xii. 31). Speaking with
tongues is a gift not to be discouraged.

40. Lei all things be done decently and in order'] Rather, ' only let,'
&c. For decently see Rom. xiii. 13, where the same ■word is translated
honestly. Also i Thess. iv. 12, and ch. xii. 23, where a word of
similar derivation occurs, and is translated comeliness. In ch. vii. 35,
the adjective of the same derivation is rendered comely ; in St Mark xv.
43 and Acts xiii. 50, honourable. Its original meaning is well fo-^med.
Compare the 'La.imfor/na for beauty, and the English shapely. For in-
order, cf. V. 33. The Christian assembly should be a reflection of the
universe, v/hexe form and order reign supreme.

Ch. XV. 1—58. The Doctrine of the Resurrection.

1. Moreover, brethren, I declare tmto you the gospel zvhich / preached
unto you] This gospel was indeed good tidings. Beside the fact that
Christ had been offered for our sins (v. 3) St Paul, as well as the rest of
the Apostles (v. 11), taught that He had risen again in order to com-
municate to us that new and Divine life whereby our own resurrection
should be assured — a life which should make the human body, though
laid in the grave, a seed from whence in God's own good time, a new
and more glorious body should arise. This chapter is one of the
deepest and most mysterious in the Bible. It is the one exception
to the statement in ch. iii. that St Paul was unable to feed the
Corinthians with meat ; for it ranks with the profound exposition of the
principles of Justification in the Epistle to the Romans, and the weighty
but most difficult enunciation of the doctrine of God's foreknowledge
and man's call in the first chapter of the Epistle to the Ephesians. The
chapter may be divided into six parts. See Introduction.

which also you have received] Rather, wliicli ye received, that is,
when it was preached.

and wherein ye stand] Stand fast, that is, against the assaults of sin.
Cf. Rom. v. 2 ; 2 Cor. i. 24; Eph. vi. 11, 13, 14. Our faith in Christ,
the giver of the new life of holiness, can alone defend us from evil.

2. by which also ye are saved] i. e. are in a state of safety, the verb
being in the present tense. The idea includes safety from sin as well as
its punishment. See St Matt. i. 21.

142 I. CORINTHIANS, XV. [w. 3—6.

memory what I preached unto you, unless ye have believed

3 in vain. For I delivered unto you first qf all that which I
also received, how that Christ died for our sins according to

4 the scriptures ; and that he was buried, and that he rose

5 again the third day according to the scriptures : and that he

6 was seen of Cephas, then of the twelve : after that, he was
seen of above five hundred brethren at once ; of whom the

if ye J;cip in i/iciiioiy luhat I prcacJicd unto ym/] Literally, if ye Iiold
fast the discourse with which I proclaimed good tidings to you.

3. For I'dclivcrcd iDito you first of all that toliich I also received\ The
close resemblance of this passage to the Apostles' Creed shews that this
summary of the doctrines of our faith is actually what it professes to be, a
short compendium of Apostolic teaching. Irenaeus, a writer in the
second century, and a careful observer of Apostolic tradition, gives a
very similar summary in his treatise against Heresies, Book III. c. 4.
Dean Stanley calls attention to the fact that this bold affirmation of the
truth of the Resurrection, possibly the earliest we have (see above ch. xi.
•23) was written barely twenty-five years after the event. St Paul does not
state here from whom he received his doctrine, but he must have
acquired some elementary instruction in the first principles of the
Christian faith from his intercourse with the disciples (Acts ix. 19),
and even at his admission into the Christian body. And what he had
received from others he tested by examination of the Scriptures, by
prayer and silent communing with God, till it became his own, by reve-
lation and by that inward conviction which none but God can give. See
Gal. i. 12, 16.

died for our sins'] Cf. ch. i. 18, v. 7, viii. 11. Also St Matt. xx.
?8; St Mark X. 45; Rom. v. 8 — 10; 2 Cor. v. 14, 15; i Tim. ii. 6;
I Pet. i. 19, &c.

accordini^- to the scriptures'] What Scriptures? Those of the O. T.,
clearly. Those of the New (see ch. iv. 6 and note) were hardly any
of them in existence. If it be asked what Scriptures of the O. T. are
meant, we may refer to Ps. xxii. ; Is. liii., as well as to Gen. xxii. ; Deut.
ix. 24 — 26; Zech. xii. 10. For the same words in the next verse see
Ps. xvi. 10; Is. liii. 10; Hos. vi. 2; Jonah ii. 10. This latter passage
having been applied to the Resurrection by Christ Himself (St Matt,
xii. 40, xvi. 4), may not unnaturally be conceived to be among those St
Paul had in his mind here.

4. 7vas buried, ami that he rose again] Literally, was buried and hath
risen again, the aorist referring to the single act, the perfect to Christ's
continued life after his Resurrection.

5. of Cephas] See St Luke xxiv. 34. St Paul and St John alone
use the Aramaic form of the Apostle's surname, the former only in this
Epistle and once in the Epistle to the Galatians. This, coupled with
the fact that St John only uses the Aramaic form in the narrative in ch.
i. 42, is one of those minute touches which speak strongly for the
genuineness of his gospel.

7— II.] T. CORINTHIANS, XV. 143

greater part remain unto this present, but some are fallen
asleep. After that, he was seen of James ; then of all the 7
apostles. And last of all he was seen of me also, as of one s
born out of due time. For I am the least of the apostles, 9
that am not meet to be called an apostle, because I per-
secuted the church of God. But by the grace of God I am 10
what I am : and his grace which was bestowed upon me was
not in vain ; but I laboured more abundantly than they all :
yet not I, but the grace of God which was with me. There- n
fore whether it were I or they, so we preach, and so ye
believed.

7. of yames\ It would seem from this (see Stanley and Alford)
that St James was an Apostle. But it does not necessarily follow that
hg was one of the twelve. See Professor Plumptre's elaborate note
on the brethren of our Lord in the Commentary on St James in this
series.

8. of me also, as of one horn out of due tunc] Deed horiin, Wiclif.
The word here (after Tyndale) translated born out of due time refers to
a birth out of the usual course of nature (of. Ps. Iviii. 8), about which
there is therefore, (i) something violent and stransre. Such was the
nature of St Paul's conversion, an event unparalleled in Scripture.
Moreover, (2) such children are usually small and weakly, an idea
which the next verse shews St Paul also had in mind. St Paul saw the
Lord on more than one occasion. See note on ch. ix. i.

9. because I persecuted the cJnirch of God} Acts vii. 58, viii. 3,
ix. I. Cf. Gal. i. 13; i Tim. i. 13.

10. J}2it by the grace of God I am johat I am} St Padl is willing to
admit his personal inferiority to the other Apostles, but such willingness
does not lead him to make a similar admission regarding his 2vork.
For that was God's doing, not his, or only his so far as (.jod's grace
or favour enabled him to perform it. See ch. i. 30, iii. 6, 9, and cf.
St Matt. X. 20; 3 Cor. iii. 5; Eph. iii. 7; Phil. ii. 12, 13.

/ laboured more abundantly than they all} St Paul does not hesitate
to place his labours for the Gospel's sake on a par with, or even above,
those of the twelve. The work of an Apostle of the Gentiles must
necessaril)' have been more arduous than that of an Apostle of the
Jews

11. Therefore whether it were I or they, so we pixach, and so ye
believed} The word preach (derived from the Latin praedicare, to
proclaim) has now acquired the conventional sense of discoursing
publicly about religion. The word used by St Paul refers to the
work of a herald, the formal proclamation of matters of importance
by one who was commissioned to make it. The substantial identity
of the message, by whomsoever it was at first delivered, is a matter of
fact, as the writings of the Apostles and Evangelists plainly shew. " By

144 I- CORINTHIANS, XV. [w. 12, 13.

12 Now if Christ be preached that he rose from the dead,
how say some among you that there is no resurrection of the

13 dead ? But if there be no resurrection of the dead, then is

his earnestness in saying this, the Apostle testifies to the immense value
and importance of historical Christianity." Robertson.

12. /low say some among you that there is tio resurrection of the dead?\
There were tliree different schools of thought among those outside the
Christian Church which denied the doctrine of the Resurrection from
the dead. The first was the materialistic school, represented by the
Epicureans among the heathen and by the Sadducees among the Jews.
Tliey thought that man would' entirely cease to exist after death, and
that any other idea was only the result of man's vanity and his insatiable
longing after existence. The second, in which the Stoics were the
most prominent body, taught, what amounted to the same thing, the
Pantheistic doctrine of the ultimate reabsorption of the soul into the
Divinity from which it had sprung, and therefore the final extinction
of the individual personality. The third school, of which the disciples
of Plato were the chief representatives, while maintaining the eternal
personality and immortality of the soul, regarded matter as the cause of
all evil, the only barrier between the soul and the Absolute Good, a
thing, in fact, essentially and eternally alien to the Divine, and there-
fore could not conceive of immortality except through the entire
freedom of the soul from so malignant and corrupting an influence.
Hence the doctrine of the Resurrection of the Body was the princi-
pal stumbling-block in the way of an early reception of Christianity.
It aroused the antagonism of an influential section among the Jews
(Acts iv. I, 2, V. 17, xxiii. 6 — 9), and was considered by heathen
philosophers inadmissible and absurd (Acts xvii. 32). This doctrine
for many centuries has proved the principal hindrance to- the progress
of Christianity. It produced the numerous Gnostic sects, which were
willing to accept the doctrine of eternal life through Christ, so long as
it was not encumbered by the necessity of believing in the resurrection
of the body. The Manichaeans and their followers maintained for many
centuries a conflict with the Christian Church, mainly on this point, and
were able for many years to boast of so distinguished a convert as
St Augustine, who describes them, after his return to the Church, as
holding that "Christ came to deliver not bodies but souls." De Haer.
46. For information concerning the tenets of the heathen philosophers
on this point, the student may consult Archer Butler's Lectures on
Philosophy ; for the early Christian heretics, Neander and Gieseler's
Church Histories^ and Hansel's Gnostic Heresies, and for both Ueberweg's
Histoiy of Philosophy.

13. But if there be no resurrection of the dead] The question has
here been raised, against whom was St Paul contending? against those
who maintained the immortality of the soul, but denied the resurrection
of the body, or those who maintained that man altogether ceased to
exist after death? Verses 19 and 32 would appear to point to the latter
class, but this (see note on v, 1 7) cannot be affirmed with certainty.

vv. 14, 15.] I. CORINTHIANS, XV. 145

Christ not risen : and if Christ be not risen, then is our i*
preaching vain, and your faith is also vain. Yea, and we 15
are found false witnesses of God ; because we have testified
of God that he raised up Christ : whom he raised not up, if

There were some, moreover (see 2 Tim. ii. 17, 18), who perverted
St Paul's teaching (Rom. vi. 4; Eph. ii. 6; CoL ii. 12, 13, iii. i) into
the doctrine that the resurrection taught by the Apostles of Jesus was
the spiritual awakening from sin to righteousness, the quickening of
moral and spiritual energies into activity and predominance. The fact
would seem to be that St Paul so contrived his argument as to deal
with all antagonists at once. The whole question whether there were
a future life or not, according to him, depended on the fact of Christ's
Resurrection. If He were risen, then a resurrection of all mankind
was not probable, but certain. If He were not risen, then there was
not only no resurrection, but no immortality, no future life at all (cf.
2 Tim. u 10; Heb. ii. 14, as well as tjv. 45 — 49 of this chapter).

then is Christ not riseii] If a resurrection from the dead be im-
possible, the principle embraces the Resurrection of Christ Himself,
which, if this postulate be granted, becomes at once either a mistake
or an imposture. And since, on the Apostle's principles, there is no
hope of a future life but through Him, we are driven to the conclusion
—a rcductio ad absurditm — that " the answer to His prayer ' Father,
into Tiiy hands I commend My spirit,' was Annilrilation ! that He
Who had made His life one perpetual act of consecration to His
Father's service received for His reward the same fate as attended
the blaspheming malefactor." Robertson. And we must infer also, he
continues, that as the true disciples of Christ in all ages have led purer,
humbler, more self-sacrificing lives than other men, they have attained
to this higher excellence by "believing what was false," and that there-
fore men become more "pure and noble" by believing what is false
than by believing what is true.

14. vaiiil i. e. useless, in vain, as we say. Literally, empty. Vulg.
inanis. " Yeu have a vaine faith if you believe in a dead man. Fie
might be true man, though He remained in death. But it concerns you
to believe that He was the Son of God too. And He was ' declared to
be the Son of God with power by the resurrection from the dead.'
Rom. i. 4." Dr Donne, Sermon on Easter Day.

15. Yea, and we are found false iuitnesses'\ Not only is our authori-
tative proclamation of Christ's Resurrection useless, but it is even false,
though it has been made from the beginning. See Acts i. ii, ii. 24,
iii. 15, 21, iv. 2, ro, 33, v. 30, x. 40, xiii. 30, 33, 34, &c. Dean
Stanley reminds us that this Epistle was written within twenty- five years
of the event to which it refers with such unhesitating confidence. Yet
that event is not merely affirmed, but is actually made the foundation
of the Apostle's whole argument. "There is a certain instinct with-
in us generally which enables us to detect when a man is speaking
the truth. ...Truth, so to speak, has a certain ring by which it may be
known. Now, this chapter rings with truth." Robertson. It certainly

146 I. CORINTHIANS, XV. [vv. 16—20.

16 so be that the dead rise not. For if the dead rise not, then

17 is not Christ raised : and if Christ be not raised, your faith

18 is vain ; ye are yet in your sins. Tlien they also which are

19 fallen asleep in Christ are perished. If in this life only we

20 have hope in Christ, we are of all men most miserable. But

has not the appearance of having been ■written by a man who was
endeavouring to persuade others of what he did not beheve himself.

of Go(r\ i. e. conceniing Him, but the genitive (which is here found
in the original) implies also that they had claimed to be God's special
ministers and witnesses.

17. your faith is vain ; ye are yet in your sinsi Christ came,
not only to make reconciliation for sin, but to free us from it. Cf.
Rom. vi. II — 23, viii. 2. And this He did by proclaiming a Life.
He first conquered sin Himself. Then He offered the acceptable
Sacrifice of His pure and unpolluted life to God in the place of our
corrupt and sinful lives. And then, having at once vindicated the
righteousness of God's law and fulfilled it, He arose from the dead.
Having thus led sin and death captive. He redeemed us from
the power of both by imparting His own Life to all who would enter
into covenant with Him. Thus the Resurrection of Christ was the
triumph of humanity (see v. 21) over sin and death ; the reversal of the
sentence, 'the soul that sinneth, it shall die.' Had He not risen from
the dead, humanity had not triumphed, the sentence had not been
reversed, man had not been delivered from the yoke of sin, and there-
fore those who had 'fallen asleep' could never wake again. "None
of these things would have taken place, had He not emei"ged victor
from the conflict by rising again." Calvin.

18. Then they also which are fallen asleep in Christ'] See note on
eh. vii. 39. "The word does not apply to the soul, for that does not
sleep (Luke xvi. 22, 23, xxiii. 43), but it describes the state of the
bodies of those who sleep in Jesus." Wordsworth.

are peris heel] "You are required to believe that those who died in
the field of battle, bravely giving up their lives for others, died even as
the false and coward dies. You are required to believe that when there
arose a great cry at midnight, and the wreck went down, they who
passed out of the world with the oath of blasphemy or the shriek of
despair, shared the same fate with those who calmly resigned their
departing spirits into their Father's hand ;" in short, "that those whose
affections were so pure and good that they seemed to tell you of an
eternity, perished as utterly as the selfish and impure. If from this you
shrink as from a thing derogatory to God, then there remains but that
conclusion to which St Paul conducts us, 'Now is Christ risen from the
dead.'" Robertson.

19. 7ae are of all men most miserable'] Literally, more to be pitied
than all men. Because of the sufferings and labours and persecutions
they endured for a creed which was false after all. See notes on ch. iv.
9—13-

vv. 21-23.] T. CORINTHIANS, XV. 147

now is Christ risen from the dead, and become the firstfruits
of them that slept. For since by man came death, by man 2t
came also the resurrection of the dead. For as in Adam all 22
die, even so in Christ shall all be made alive. But every 23
man in his own order : Christ the firstfruits ; aftenvard they

20. Btit now is Christ risen from the dea'I\ St Paul considers it
needless to argue the point further. He appeals not so much to the
reason — on points like this (see ch. ii. 14) it is likely to deceive us — as
to the moral instincts of every human being. Of course a man has
power to stifle them, but they tell him plainly enough that love of
purity and truth, desire of immortality, belief in the love and justice
of God, are no vain dreams, as they would be if the ' wise man died
as the fool' (Eccl. ii. 16). Accordingly, the Apostle now {vv. lo — 28)
proceeds to unfold the laws of God's spiritual kingdom as facts which
cannot be gainsaid. He may appeal (as in vv. 29 — 32) to his own
practice and that of others as a confirmation of what he says. But from
henceforth he speaks with authority. He wastes no more time in
discussion.

and become the firstfruits of them that slepi\ The firstfruits (Lev.
xxiii. 10) were the frst ripe corn, under the Law, solemnlv offered to
God, a fit type of Him Who first presented our ripened humanity
before the Throne of God, an earnest of the mighty harvest hei-eafter to
be gathered.

21. For since by man came death"] Cf. Rom. v. 12, 17, vi. 21, 23;
James i. 15; and the narrative in Gen. iii.

by man came also the resurrection of the dead] Athanasius remarks
that here we have not Trapd but 5td, as pointing out that even in Jesus
Christ man was not the source, but the means of the blessings given to
mankind in Him; that He took man's nature in order to fill it, and
through it us, each in our measure, with all the perfections of His
Godhead. "As by partaking of the flesh and blood, the substance of
the first Adam, we came to our death, so to life we cannot come
unless we do participate in the flesh and blood of the Second Adam,
that is, Christ. We drew death from the first by partaking of the
substance; and so we must draw life from the second by the same.
This is the way; become branches of the Vine and partakers of His
Nature, and so of His life and verdure both." Bp Andrewes, Scrm. 2
on the Resurrectioti.

22. For as in Adam all die'] In the possession of a common nature
with Adam all mankind are liable to death.

even so in Christ shall all be made alive] By possession of a common
nature with Christ all shall partake of that Resurrection to which He
has already attained. Cf. St John v. 21, vi. 27, 39 — 58, xi. 25.

23. Bitt euery vian in his oivn order] This explains why the last
verb in v. 22 is in the future. Christ's resurrection must necessarily
precede in order the resurrection of the rest of mankind, for as in the
world, at large, so in every individual, the natural necessarily (v. 46)
precedes the spiritual. Christ's mediatorial work was, in truth, but

148 I. CORINTHIANS, XV. [v. 24.

24 that are Christ's at his coming. Then cometh the end, when
he shall have delivered up the kingdom to God, even the
Father; when he shall have put down all rule and all

begun when He ascended to His Father. It continues in the gradual
destruction of the empire of sin, the 'bringing into captivity every
thought to the obedience of Christ' (2 Cor. x. 5). Meanwhile the
natural order for the present still exists. We live under it, subject to
the law of sin and death, until Christ, having first destroyed the
former {-jv. 24^, 25), shall finally, as a consequence, destroy the latter
(v. 26), and then, and not till then, shall we be made fully partakers of
the completed work of Christ.

Christ the firstfriiits\ Cf. Acts xxvi. 23; Col. i. 18; Rev. i. 5; also
St John xiv. 19. "How should He be overcome by corruption. Who
gave to many others the power of living again? Hence He is called
' the first-born from the dead,' ' the firstfruits of them that slept.' "
Cyril of Alexandria.

at his coTning\ The word here translated coming is most nearly ex-
pressed by our English word arrival. It implies both the coming and
having co7ne. See ch. xvi. 17 ; 2 Cor. vii. 6. It is the usual word used
for the Second Coming of Christ, as in St Matt. xxiv. 3, 27, 37, 39, and
I Thess. iii. 13, iv. 15. We are not restored to life until Christ comes
again, because not till then will the present, or natural order of things,
be brought to an end, and the spiritual order of things be finally and
fully inaugurated, so that ' God will be all in all.' See succeeding
notes, and note on last verse.

24. Then cometh the ejid] The end, the completion, that is, of the
present order of things, when sin and death cease to be, and ' the
kingdoms of this world are become the kingdoms of our Lord and of
His Christ,' Rev. xi. 15.

when he shall have delivered up the kingdojn to God, even the Father^
The passage suggests to us the idea of a prince, the heir-apparent of the
kingdom, going out to war, and bringing the spoils and trophies of his
conquest to his father's feet. Such an idea must have recurred with
fresh vividness to the minds of the early Christians a few years after-
wards, when they saw Titus bringing the spoils of the holy city of the
old covenant, the ' figure of the true,' to his father Vespasian, and
must have led them to look forward with eager expectation to the time
when types and shadows should have their end, and the kingdom be
the Lord's, and He the governor among the people. At the Last Day,
Christ as man shall receive the submission of all God's enemies, and
then lay them, all His triumphs, all those whom He has delivered
captive from the hand of the enemy, at His Father's feet. " Not,"
says Estius, "that Christ shall cease to reign," for 'of His kingdom
there shall be no end,' St Luke i. 33 (cf. Dan. vii. 14; Heb. i. 8, ii. 8),
but that He will, by laying all His conquests at His Father'."^ feet, pro-
claim Him as the source of all authority and power. There were certain
heretics, the followers of Marcellus of Ancyra, who taught that Christ's
kingdom should come to an end, holding the error of the Sabellians

vv. 25—27.] I. CORINTHIANS, XV. 149

authority and power. For he must reign, till he hath put ^s
all enemies under his feet. The last enemy that shall be 26
destroyed is death. For he hath put all thi7igs under 27
his feet. But when //(?saith, all things are put under him,

that Christ was an emanation from the Father, and would be finally re-
absorbed into the Father's personality. It is supposed that the words,
"Whose kingdom shall have no end," were inserted in the Nicene
Creed at the Council of Constantinople, A. D. 381, with a view to this
error. The words, God, ctcii the Fa/her, are perhaps best translated
into English by God the Father. So Tyndale renders.

when he shall have put down all nth and all authority and pozver\
Pitt down, literally, brought to an end. See ch. xiii. 10. All rule,
that is, all exercise of authority save his own ; princehead, Wiclif ; all
authority, that is, the rif^ht to exercise dominion; all power {virtus,
Vulg. ; vertti, Wiclif, see note on ch. i. 18), that is, all the inherent
faculty of exercising authority. For earthly relations, such as those of
father, magistrate, governor, prince, are but partial types and manifes-
tations of the Divine Headship. Even Christ's Humanity is but the
revelation and manifestation of the Being of God. But ' when that
which is perfect is come, then that which is in part shall be done
away.' Such human relations shall cease, for they shall be no more
needed. Cf. Col. ii. 10.

25. For he mitstreignl i.e. Christ as j\Ian and Mediator. For at pre-
sent we can only discern God through the medium of Christ's Humanity.
Cf. St John xii. 45, xiv. 9. In the end, we shall be able to 'see Him
as He is,' i John iii. 2. For the present He must reign in His Church,
in His sacraments and ordinances, in His ministers, ecclesiastical and
secular (Rom. xiii. 4, 6), all of them (see last note) the reflex of His
power as He sits a:t God's Right Hand.

till he hath put all enemies nnder his ftcf] Either (i) the Father, Who
put all things under His Son, or (2) Christ, Who puts all things under
His own feet. The analogy of Ps. ex. i (cf St Matt. xxii. 44) would
cause us to suppose the former; the grammatical construction, as well
as the course of the argument, the latter. The enemies are all who
' oppose and exalt themselves above all that i's called God or an object of
worship' (2 Thess. ii. 4), and therein especially pride of rank, wealth,
intellect, reason, whatever casts off or disowns the universal empire of
God. Cf Eph. i. 2T, 22 ; Phil. ii. to, iii. 21 (in the Greek); Heb. i. 4.
"This passage," says Cyril of Jerusalem, "no more implies a cessa-
tion of the reign of Christ than the words ' from Adam until Moses '
(Rom. v. 14) imply a 'cessation of sin after Moses.'"

26. The last e7iemy that shall be destroyed is deatJi\ Cf. Rev. xx. 14.
Death shall be the last of all, because (Rom. vi. 23) it is the 'wages of
sin,' and must continue to exist until sin has come to an end. Then
what we know as death, the separation of soul and body, the disso-
lution of the complex nature of man into its constituent elements, shall
henceforth cease to be.

27. For he hath put all things under his feeij Here the meaning

I50 I. CORINTHIANS, XV. [v. 2.S.

it is manifest that he is excepted, which did put all things

aS under him. And when all things shall be subdued unto

him, then shall the Son also himself be subject unto him

that put all things under him, that God may be all in all.

clearly is (see Ps. viii. 6, and the rest of this verse) that the Fatlier hath
put all things under the feet of the Son. "All things are put under His
feet," says Cyril of Alexandria, "because He made all things." St
John i. 3, id; Eph. iii. 9; Col. i. 16; Heb. i. 1.

it is vianifest that lie is excepted^ wliicli did put all tilings under hint]
This passage ought to be compared with the analogous one in Heb. ii.
7 — 9. Each of these supplies what is wanting in the other. In the
one we have the Son, the manifestation of the Father's glory and love,
bringing everything in this lower world, which the Father has put
under Him, into the most complete subjection to, and the most entire
union with, His Heavenly Father. In the other we see the Eternal
Father, while permitting, for His own wise purposes, the humiliation
and suhering of Christ, doing so in order that all things should finally
be put in subjection to 'His Beloved Son, in Whom He was well
pleased.'

28. And wJien all tilings sJiall be subdued iinfo Jiini] If everything is
put under Christ, it is in order that there may be no divided empire.
' I and my Father are One,' He said (St John x. 30). Cf. St John
xvii. II, 22, as well as ch. iii. 23, xi. 3 of this Epistle.

then shall tlie Son also Jiimself be subject nnto him that pit all
tilings tinder him'] This passage is one of great difficulty. Athanasius
gives two explanations of it; (i) in his treatise I)e Incarnatione, that
Christ is subject to God not in Himself, but in His members; (2) in
his first dialogue against the Macedonians (so also Chrysostom), that
Christ is sul>ject not by the nature of His Divinity, but by the dispensa-
tion of His Humanity. "For this subjection," he further remarks,
"no more involves inferiority of ^w^^/r^, than His subjection (St Luke ii.
51) to Joseph and Mary involved inferiority of essence to them."
Hooker remarks (3) of Christ's mediatorial kingdom on earth, that
"the evcrcise thereof shall cease, there being no longer on earth any
militant Church to govern," and regards the passage as referring
to the surrender, on Christ's part, of that mediatorial kingdom at the
end of the world. Cyril of Jerusalem (4) regards the subjection as
one of voluntary surrender, as opposed to necessity. But perhaps (5)
the true explanation may be suggested by the passage in Phil, ii., as
translated by some, ' He snatched not greedily at His equality with
God.' Though He were God, yet He was always a Son. And the
object of His mediatorial work was not, as that of the unregenerate man
would have been, to obtain this kingdom for Himself, but for His
Father. See St Matt. xxvi. 39; St John v. 30, vi. 38, vii. 18, viii. 50,
54; Eph. i. 10. So that the disorder and confusion of the universe
shall henceforth cease, and one vast system of order, peace and love
shall reign from the Father and source of all things, down to the
meanest creature to whom He has given to have eternal life. And

V. 29-] I. CORINTHIANS, XV. 151

Else what shall they do which are baptized for the dead, if 29
the dead rise not at all ? why are they thea baptized for the

this was the object of His Resurrection from the dead. See last
note.

that God may be all in all] The restoration of God's kingdom over
the moral and spiritual part of man was the object of Christ's Mission
on earth, St Matt. iii. 1, iv. 17, v. ^, 10, vi. 10, 33, and ch. xiii.; St John
iii. 5, 17; Rom. viii. 2, 4. This was to be brought to pass by
means of the revelation of the Divine perfections in the Man Christ
Jesus, St John i. 14, xiv. 8 — 10; Col. i. 19, ii. 9. God was thus
revealed to us, that we might obtain fellowship with Him. See St John
xvi. 23—28; Rom. V. 2; Eph. ii. 18, iii. 12; Pleb. x. 20, "Therefore
He is called the door, and the way,, because by Him we are brought
nigh to God." Athanasius. And thus in the end each believer
will have immediate and individual relations, not only with the Man
Christ Jesus, but with the whole of the Blessed Trinity. See note on
ch. xiii. 12. For all in all see ch. xii. 6. Theodoret remarks that the
same expression is used of Christ in Cok iii. 11, Cf St John xvii. 22, 23,
xiv. 23, xvi. 7, 13, 14; I John ii. 24, iv. 13.

29. Else what shall they do which are baptized for the dead] St Paul
now abruptly changes the subject, and appeals to the conduct of
Christians as a witness to their belief This is again a passage of
extreme difficulty, and it would be impossible to notice one tithe of the
explanations which have iieen proposed of it. We will only touch on
three: (r) the natural and obvious explanation that the Apostle was
here referring to a practice, prevalent in his day, of persons permitting
themselves to be baptized on behalf of their dead relatives and friends.
This interpretation is confirmed by the fact that Tertullian, in the third
century, mentions such a practice as existing in his time. But there is
great force in Robertson's objection: "There is an immense impro-
bability that Paul could have sustained a superstition so abject, even by
an allusion. He could not have spoken of it without anger." The
custom^ never obtained in the Church, and though mentioned by
Tertullian, is as likely to have been a consequence of this passage
as its cause. Then there is (2) the suggestion of St Chrysostom, that
inasmuch as baptism was a death unto sin and a resurrection unto
righteousness, every one who was baptized was baptized for the dead,
i.e. for himself spiritually dead in trespasses and sins; and not only
for himself, but for others, inasmuch as he proclaimed openly his faith
in that Resurrection of Christ which was as efficacious on others'
behalf as on his own. There remains (3) an interpretation suggested
by some commentators and supported by the context, which would
refer it to the baptism of trial and suffering through which the disciples
of Christ were called upon to go, which would be utterly useless and
absurd if it had been, and continued to be, undergone for the dying
and for the dead {vv. 6, 18). The use of the present tense in the verb
baptized, the close connection of the second member of the sentence
with the first, and the use of the word baptized in this sense in St

152 I. CORINTHIANS, XV. [vv. 30—32.

3° dead ? And why stand we in jeopardy every hour ? I protest
by your rejoicing which I have in Christ Jesus our Lord, I

32 die daily. If after the manner of men I have fought with
beasts at Ephesus, what advantageth it me, if the dead rise

Matt. iii. 1 1 and xx. 22, are the grounds on which this interpretation may
be maintained.

30. And why stand we in jeopardy eve^y how-?} Not only those who
were daily being baptized for the dead witnessed to the universal belief
among Cliristians in a resurrection, but the lives of daily peril in which
St Paul and the other missionaries of the Gospel lived were sufficient
evidence that they did not conceive all their hopes to be summed up in
this life.

jeopardy"} Fereil, Wiclif yeopei-fy, Tyndal. This word is derived
from the French /«//«;-//, drawn game. It is s'^&ltjiipartiehy Chaucer,
and is mentioned by Ben Jonson as one of three English words only in
which the diphthong eo appears. The others are yeoman and people.
Leopard was probably a trisyllable in his day. The other derivations,
jeu pei-dii, given by Minsheu in his Diictor in Linguas, published in
161 7, and j'ai pej-dii, seem less agreeable to the meaning of the
word, which clearly indicates a position of the utmost danger, in which
the chances for death and life are equal. Cf. Shakspeare's * ' at the
hazard of a die."

31. I protest by your rejoicing} The word here rendered ri?;(7/«'w^ is
translated boasting in Rom. iii. 27, and less correctly whereof I may
glory in Rom. xv. 17. It may mean either (i) that St Paul boasted of
the fruits of faith in his Corinthian converts, or better (2) that their
boasting in Christ was also his by reason of their common indwelling in
Jesus Christ, Whom he had been permitted to minister to them. Cf.
2 Cor. i. 14, iii. 3. He makes this asseveration, because it was to that
daily death of his (ch. iv. 9 — 13) that they owed their conversion.

/ die daily} Cf Rom. vi. 3, 4, 11, vii. 24, viii. 13, 36; 2 Cor. i, 9,
iv. 10 — 12; Gal. ii. 20, v. 24, vi. 14; Col. ii. 20, iii. 3, 5. The death
of Christ was a death to sin, a death which must be imitated in His
disciples by their putting all the sinful affections of their bodies to a
lingering death. But such a task they would never be likely to under-
take, but for the prospect of a Resurrection.

32. If after the manner of men} After man, "^"voXx^. Either (i) as
margin, '■to speak after the manner of men,' or {i) for purely human
and temporal objects, like those of men in general. See for this expression
ch. iii. 3, and Rom. iii. 5, Gal. i. 11, iii. 15.

/ have fought with beasts at Ephesus} It must have been a metaphori-
cal, not a literal fighting with beasts of which the Apostle spoke. His
Roman citizenship (Acts xvi. 37, xxii. 25) protected him from being
thrown to the lions in the arena. And it is generally believed that he
eventually died by the sword, as a Roman citizen. He means to say
that he contended with men who had the passions of beasts (as in Acts
xix. 29 — 34, though it is not certain that this particular event had yet
occurred). So did Ignatius afterwards, who, referring to the demeanour

vv. 33—35.] I. CORINTHIANS, XV. 153

not? let us eat and drink ; for to morrow we die. Be 33
not deceived : evil communications corrupt good manners.
Awake to righteousness, and sin not : for some have not 3+
the knowledge of God : I speak this to your shame.

But some man will say. How are the dead raised up ? 3S

of the Roman legionaries by whom he was conducted to Rome, says,
"I am bound to ten leopardc, that is, a troop of soldiers, wlio are
only made worse by kindnesses." Cf. Ad Komanos f,. 2 Tim. iv. 17.
Also Ps. xxii. 20, 21, XXXV. 17.

7ti/ia^ advantagdh it mc\ i.e. as we should say, "where is the use of it ?

let us eat and drink ; for to inon-owiue die\ "With our hopes of
immortality gone, the value of humanity ceases " and life becomes not
worth living. " Go, then, to the sensualist. Tell him that the pleasure
of doing right is a sublimer existence than that of self-indulgence.
He will answer you... 'The victory is imcertain, present enjoyment is
sure.'. ..Do you think you can arrest that with some fine sentiment
about nobler and baser being? Why, you have made him out to be
base yourself. He dies, you tell him, like a dog. Why should he live
like an angel?. ..The instincts of the animal will be more than a match
for all the transcendental reasonings of the philosopher." Robertson.
Perhaps the words, 'if the dead rise not,' should be taken in connec-
tion with this sentence, rather than with that which precedes.

33. ez'il coninutniiations corrupt good niauufrs'] This passage is
taken from the lliais of Menander, and like Acts xvii. 28 and Tit. i.
12, shews that St Paul was familiar with classical literature.

34. Azvake to righteousness] The word here translated ' Awake '
signifies to arise from the stupefaction of a slumber produced by over-
indulgence (cf. ch. vi. II, xii. 2). The word translated 'to righteous-
ness,' literally righteously, may either mean (i) as is just and proper,
or (2) to what is just and proper, or (3) as in our version, so as to become
righteous. The Vulgate xtndtxshy justi,\^\c\\ihy Juste men. ^ Tyndale
truely, Luther recht (i. e. rightly, properly), Calvin juste. Diodati has
gitistamente. De Sacy follows the Vulgate.

for some have not the knowledge of God] The original is remarkable ;
some have ignorance of God. So Wiclif. Cf. ch. xiv. 38. As there
were some among them who denied the resurrection, so there were
some who were ready to pervert such denial to every form of fleshly
indulgence. See Phil. iii. 18, 19; 1 Pet. ii. 10, 18—22; Jude 4, 7,
8, 10.

I speak this to your shame] The original is even stronger, to shame
you. To reuerence, Wiclif, following the Vulgate. To yonre rebuke,
Tyndale. Ad pudorem incutiendum, Calvin. St Paul was usually very
anxious to spare the feelings of his converts (2 Cor. i. 23, ii. 3). But
when the question was of making shipwreck of Christian purity, he had
no such scruples. See 2 Cor. vii. 9, xii. 20, xiii. 2, 10.

35. But some 7nan %uill say, Hoiv are the dead raised up ?] We now
proceed from the/«<r/ of the resurrection to its manner, a question which

154 I. CORINTHIANS, XV. [vv. 36, ^7.

36 and with what body do they come ? T/iou fool, that which

37 thou sowest is not quickened, except it die : and that which
thou sowest, thou sowest not that body that shall be, but

the Apostle discusses as far as v. 54, where he begins to treat of its
result.

and with zvhat body do they conie .?] It was the doctrine of the Resur-
rection of the body which was the stumbling-block of many hearers of
the Gospel, Estius remarks that the Pharisees taught that men would
rise again with bodies possessing in every respect the same functions as
those in which they were laid in the grave. This was a difficulty to
many, especially to the Sadducees. See St Matt. xxii. 23—33. To
remove these difficulties St Paul now explains the nature (ttoios) of the
Resurrection body, and of the process whereby it is brought into being.

36. Thou fool] Literally, 0 man witliout understanding. In-
sipiens. Vulg. _ Unwise man, Wiclif The stronger term fool {/xujpos)
(except in ch. iii. 18, iv. 10) seems in the Scriptures to imply 7noral
as well as intellectual error.

that zvhich thou soTcvst] The word thou is emphatic in the orio-inal:
"Thou who art mortal and perishing." Chrysustom. " The^'force
or emphasis may be gathered thus. If God doth give a body unto that
seed which thou sowest for thine own use and benefit, much more will
the same God give a body unto the seed which He himself doth sow."
Dr J. Jackson.

is not quickened, except it die\ " Thus what they made a sure sign of
our not rising again he makes a proof of our rising." Chrysostom.
Cf. St John xii. 24. It is a law of the spiritual as well as the natural
world that decay is'the parent of life. From the Fall came corruption,
from 'the likeness of sinful flesh' a new and higher life. Humanity
died to sin in Christ: it arose again to righteousness in Him.
_ 37. and that which thou soii<est\ " There are two parts in this
similitude : first that it is not wonderful that bodies should arise again
from corruption, since the same thing happens in the case of the seed ;
and next that it is not contrary to nature that our bodies should be
endowed with new qualities, when from naked grain God produces so
many ears clothed with a wonderful workmanship." Calvin. Tyndale
renders, And zvhat soivest thou ?

thou so7uest not that body that shall be] "The same, yet not the
same. The same, because the essence is the same ; but not the same,
because the latter is the more excellent." Chrysostom. The iden-
tity of the body does not depend upon its material particles, because
physicists tell us that these are in a continual flux, and that in the
course of seven years every material particle in the body has been
changed. Personal identity depends upon the principle of continuity.
The risen body arises out of that which has seen corruption, in the
same way as the plant out of its germ. The length of time that
elapses is nothing to Him to Whom ' a thousand years are but as one
day.' But as the seed is to all appearance very different to the plant
which arises from it, although science tells us that it contains that

vv. 38-40.] I. CORINTHIANS, XV. 155

bare grain, it may chance of wheat, or of some other grain :
but God giveth it a body as it hath pleased him, and to 33
••jvery seed his own body. All flesh ts not the same flesh : 39
but t/icre is one /iind ^y'" flesh of men, another flesh of beasts,
another of fishes, a/id another of birds. T/icre are also 40
celestial bodies, and bodies terrestrial : but the glory of the

whole plant in miniature, as the Body of Jesus after His Resurrection
was endowed with many strange and new qualities (St John xx. 19, 26)
so as often to be unrecognizable by His disciples (St Luke xxiv. 16,
31, 37; St John XX. 14, xxi. 4) though yet it was the same body (St
Luke xxiv. 39, 40; St John xx. 20, 27); so we learn that the body we
sow in the grave is 'not that body that shall be,' but that the resur-
rection body— the spiritual body — while it exhibits visible and unequi-
vocal signs of its connection with the body out of which it has arisen,
will be possessed of many wondrous faculties which are denied to us
here. See notes on next verse and ovivv. 42 — 44, and of. Rom. viii. ix
(margin), Rev. xxi. 4.

but bare gi-aiu] i.e. naked grain. A nakid corn, Wiclif. Our ver-
sion follows Tyndale here, only substituting grain for come.

38. but God giveih it a body as it hath pleased hini\ Literally, as
He mlled. Cf. ch. xii. 1 1 (where however the word is not the same
in the Greek). "Life even in its lowest form has the power of assi-
milating to itself atoms." Robertson. And these are arranged and
developed according to the law that God has impressed on each seed.

and to every seed his own body] " That body with which it is raised
may be called its own body, and yet it is a new body. It is raised
anew with stem and leaves and fruit, and yet all the while we know
that it is no new corn : it is the old life in the seed reappearing, de-
veloped in a higher form." Robertson.

39. All flesh is not the same flesh] The same principle is now ap-
jilied to animate which has been applied to inanimate nature. There
are different varieties and forms of bodily life (ffcip^). The Apostle in
this and the two following verses lays down the doctrine (see note on
V. 42) that the life hereafter will depend in every way upon the life
here ; that the body raised will correspond to the body sown ; that the
character impressed upon it during this life will remain with it through-
out eternity. And this not merely in the broad general distinction
l:>etween good and bad (see Gal. vi. 7, 8) but in the minuter shades of
individual character. Recent editors, following the best RISS. and ver-
sions, place flslies in their proper place, last in the text, as in zoological
order.

40. Thei-e are also celestial bodies, and bodies terrestrial] The principls
is now further extended to the heavenly bodies, and another argument
thus drawn from the close analogy which subsists betw-een the king-
dom of nature and the kingdom of grace. Meyer, De Wette, and
Alford consider the heavenly bodies to be those of angels. But we
nowhere read of angels having bodies, though we read of their assuming

156 I. CORINTHIANS, XV. [vv. 41— 43.

celestial is one, and the glory of the terrestrial is another.

41 There is one glory of the sun, and another glory of the
moon, and another glory of the stars : for one star differeth

42 from another star in glory. So also is the resurrection of
the dead. It is sown in corruption ; it is raised in incor-

43 ruption : it is sown in dishonour ; it is raised in glory : it is

visible forms. Chrysostom refers the phrase to. the resurrection bodies.
This is unquestionably the meaning &f iirovpdi'tos in v. 48: but here
it would seem to be in more strict opposition to iiriyeios, that which
txists on the earth, since the Apostle refers to the sua, moon, and stars
as ' heavenly bodies ' in the next verse.

but the glory of the celestial is one, and the glory of the terrestrial is
another'] The celestial body is superior to the terrestrial. In like
manner, and to a similar extent, shall the risen body surpass the present
human orgjanism.

41. Thei-e is o>ne glory of the sun, and another glory of the moon]
The argument is pushed a step farther. The celestial bodies are not
all alike. They differ in beauty and excellency. And so to all eternity
it shall be true of men raised and in possession of their heavenly bodies,
that 'one star differeth from another star in glory.' So Chrysostom
on V. 38. " Augustine elegantly says, 'splendor dispar: coelum
commune.' " Wordsworth. An erroneous interpretation of St Matt. xx.
10 has led some to the conclusion that all rewards shall be exactly alike
in the world to come. As the Apostle here shews, the analogy of
nature makes against this in every way. And the passage just cited has
reference not to the equably of re^mrds, but of the principle on which
such rewards are given. The labourer is rewarded, not for length of
service, but for the spirit in v/hich that service has been rendered.

42. So also is the resurrection of the dead] The fact is now plainly
stated that all shall not possess the same degree of glory in heaven.
' So,'' i.e. as has been before stated. But St Paul goes on to deal less
with the fact than with the manner in which the fact is accomplished.

// is sown in corniption ; it is raised in incorruptio7i] Ct. Rom.
viii. 21 ; Col. ii. 22; 2 Pet. i. 4 for corruption (in the Greek). And for
incorruption see Rom. ii. 7, Eph. vi. 24 (margin), 2 Tim. i. 10, and
Tit. ii. 7. The English version in the first and third of these passages
renders by immortality, in the second and fourth by sincerity. The
rendering in the text is the more accurate.

43. it is soivn in dishonour; it is raised in glory] The dishonour is,
of course, corruption, with its revolting accompaniments. What the
glory will be we may learn, to a certain extent, from the Transfiguration
of our Lord, and from the account of the majesty and splendour of
His Resurrection-Body in Rev. i. 13 — 16. Cyril of Jerusalem, after
citing Daniel xii. 3 and St Matt. xiii. 43, goes on to say that "God,
foreseeing the unbelief of man, gave to the smallest of worms to emit
beams of light, that thereby might be inferred what was to be looked
for in the world to come."

vv. 44, 45.1 I. CORINTHIANS, XV. 157

sown in weakness ; it is raised in power : it is sown a <4
natural body; it is raised a spiritual body. There is a
natural body, and there is a spiritual body. And so it is 45
written. The first man Adam was made a living soul;

a is soivn in weakness; it is raised in fozver] For fozver see note on
ch. i. 18. What the weakness is, we scarcely need to inquire. Decay
of strength and vitality, ending in the absohite powerlessness of death,
is the destiny of the body which is to be laid in the grave. But when it
is raised, not only can it never be subject to the same weakness again,
but it will be endowed with new faculties, as superior to those of the
former body as those of the plant are to those of the seed.

44. it is senv7i a natural body; it is raised a spiritual body] For the
word natural see ch. ii. 14. The 'natural body' is the body accom-
modated to, and limited by, the needs of the animal life of man. Man
possesses a spiritual life through union with Jesus Christ, but his present
body is not adapted to the requirements of such a life. It is called a
'body of death,' Rom. vii. 24 ('this body of death,' in the E. V.
'the body of this death.'). 'The corruptible body (Wisd. ix. 15)
presseth down the soul,' and we groan under its weight, and look
earnestly forward to its redemption (Rom. viii. 23; 2 Cor. v. 2, 4). But
the spiritual body will not only be a body in which the spiritual
pi-inciple dominates the whole organism (Theodoret), but it will be
adapted to the needs of that principle, and therefore will be possessed
of powers hitherto unknown. So St Chrysostom. See also last note
and 2 Cor. v. i, 'we have in the heavens a house not made with hands.'
"The earthly and celestial body are not identical, but not absolutely
different ; the elements of the former are employed in the formation of
the latter, the operation of Christ in believers gradually transforms the
one into the other." Olshausen. This remark, however, leaves out of
sight the fact that however gradual the transformation of the natural
man into the spiritual man in this life, it is completed by a process
which is not gradual, namely the Resurrection.

There is a natural body, and there is a spiritual body] Most modem
editors have received the better supported reading, ' if there is a natural
body, there is a spiritual one also.' It is also the reading of the
Vulgate and of Wiclif. The reading in the text, which is that received
by Tyndale, is the more easy to understand, but perhaps it is for that
very reason that it has been substituted for the other. If we receive it,
the passage is a simple assertion of the existence of a spiritual as well as
of a natural body. If we prefer the other, it affirms that the life spiritual
of necessity demands a proper vehicle as much as the life natural ;
that if the latter has— and we see that this is so— a body corresponding
to its demands, it follows that the life spiritual will have one also.

45. And so it is written] In Gen. ii. 7. This applies only to the
first part of the verse. But did not St Paul know that the words had
been uttered, and would one day be recorded, which make it true also
of the second part? See St John v. 21, vi. 33, 39, 40, 54, 57, xi. 25.^

The first man Adam was made a living soul] Rather, became a living

I. COR. J J

158 I. CORINTHIANS, XV. [v. 46.

46 the last Adam was made a quickening spirit. Howbeit
thai was not first zvhich is spiritual, but that which is

soul. The word here translated soul, the adjective formed from wliich
is rendered by the word natural m the last and in the next verse, is trans-
lated indifferently by life and sotil in the N. T. As instances of the
former see St Matt. x. 39, xvi. 25 ; of the latter, St Matt. x. 28, xvi. 26.
"We must not press this so far as to say that before Christ came man had
no TTPeiifxa or spiritual rature (though the Hebrew word corresponding
to TTvev/j-a is noticeably absent in Gen. ii. 7), but we are justified in
saying that until Christ recreated and redeemed humanity the higher
nature existed only in a rudimentary state, in the form of an aspira-
tion after higher things, and that it was overborne and subjected by
the lower, or animal nature. "Adam was therefore a 'living soul,' that
is, a natural man — a man with intelligence, perception and a moral
sense, with power to form a society and to subdue nature to himself."
Robertson.

t/ie last Ada7n'\ So called because Christ was a new starting-point of
humanity. Thus to be in Christ is called a 'new creation,' 2 Cor. v. 17
(cf Gal. vi. 15). He is called the ^new 7nan^ 'created after God in
righteousness and holiness,' Eph. iv. 24; Col. iii. 10, Whom we are
to 'put on,' Rom. xiii. 14; Gal. iii. 27. "For being from above and
from heaven, and God by nature and Emmanuel, and having received
our likeness, and become a second Adam, how shall He not richly
make them partakers of His Own Life, who desire to partake of the
intimate union effected with Him by faith? For by the mystic blessing
we have become embodied into Him, for we have been made partakers
of Him by the Spirit." Cyril of Alexandria.

a quickening spirit'\ See texts quoted under 'it is written,' and last
note; also Rom. vi. 11 (Greek); 2 Cor. iii. 6, 17; Eph. ii. 5; Col. ii.
13, iii. 4. "He does not call the second Adam a ' //wV/o- spirit,' but a
life-giving one ; for He ministers the eternal life to all." Theodoret.
The word ^quickening'' means that ivhich gives life, as we speak of the
'■'■quick and the dead" in the Creed. The idea of activity to which
the word quick and its derivatives is now confined, comes from its
original idea of life. We use the word lively in a similar manner. The
word is really kindred to the I^atin vivus and the French vie.

46. Hozvbeit that was not first ivhich is spiritual^ See note on v. 23.
" The law of God's universe is progress." Robertson. His whole
lecture on this passage will repay study. He shews how the Fall was
an illustration of this law, a necessary consequence of a state of mere
natural life; a "step onward," if for the time "downward." He traces
it in the history of nature and of nations, and finally applies it to
individuals, and shews how our natural feelings and affections are the
sources of our spiritual ones ; how the moral life, the fulfilment, that is,
of the law of our being as discerned by natural religion, the living up
to the light we have (cf. Rom. ii. 14), leads up to the spiritual life,
and how temptation and sorrow, themselves the fruit of a state of
things undeveloped and incomplete, are necessary elements in the forma-

vv. 47-49] I. CORINTHIANS, XV. isq

natural ; and afterward f/iaf which is spiritual. The first \i
man is of the earth, earthy : the second man is the Lord
from heaven. As is the earthy, such are they also that are 48
earthy : and as is the heavenly, such are they also that are
heavenly. And as we have borne the image of the earthy. 4;;
we shall also bear the image of the heavenly.

tion of the perfect, the spiritual man. Cf. Heb. ii. ro. Tliomas Aquinas
remarks how the law holds good in nature, even of one and the same
being, that what is imperfect precedes what is perfect.

47. The first man is of the eai-tk, earthy^ See Gen. ii. 7. The
word earthy (xotVo's from xouy, dust) is an allusion to the 'dust of
the ground' in that passage, in the Septuagint xoi's-

the second man is the Lord from heaven] The Vulgate reads, is from
heaven, heavenly. Tyndale follows the Vulgate, and also Wiclif, who
translates however, the seciuide man of heuene is hciieneli. Alford reads
the second man is from heaven, with the majority of jNISS. and versions.
The law of progress, above referred to, is illustrated by the creation of
the second man. The first man was 'dust of the ground,' and God
breathed a breath of life into his soul. But the second man is not
created anew altogether, but takes the first man as the starting-point of
the new life. By the agency of the Holy Spirit Jesus Christ took our
flesh in the womb of the Blessed Virgin, being a new creation, but not
directly from heaven. See note on v. 21. This passage bears a strong
resemblance to St John iii. 31; and in the reading we have mentioned
the resemblance is even stronger than in the authorized version. The
margin of St John iii. 3 may also be compared.

48. As is the earthy^ i. e. Adam. Man, when united to Christ by
faith, partakes of both natures. He is liable, therefore, still to the
weakness ajid infirmities of the former. "This infection of nature doth
remain, yea in them that are regenerated." Art. IX. And this he must
bear to the end. He must be subject to the law of the natural order of
things, before he attains fully to the law of the spiritual order. He
must receive the wages of sin, namely death. But, possessing faith in
Christ, he possesses the imperishable principle of life.

as is the heaveiily^ i. e. Christ. 'When that which is perfect is come,
then that which is in part shall be brought to an end.' ' Mortality shall
be swallowed up of life : ' the old Adam shall be done away in Christ.
Cf. Phil. iii. 20, 21.

49. And as we have borne the image] The image or likeness. In
this present life we are like Adam : in the next we shall be like Christ,
cf. Rom. viii. 29; 2 Cor. iii. 18; Phil. iii. 21; Col. iii. 10; i John
iii. 2.

■we shall also bear] So Tyndale. Many MSS. read 'let us also bear'
in this passage. But St Paul is not exhorting here, but teaching {'' -aon
esse exhortationem, sed puram doctrinam." Calvin). And, moreover,
the exhortation would seem a little out of place, since "regeneration
cannot be obtained by striving or even by faith itself, it is an act of

i6o I. CORINTHIANS, XV. [vv. 50—52.

50 Now this I say, brethren, that flesh and blood cannot
inherit the kingdom of God ; neither doth corruption inherit

51 incorruption. Behold, I shew you a mystery; We shall

52 not all sleep, but we shall all be changed, in a moment, in

positive grace." Olshausen. Tertullian, however, remarks expressly
that St Paul says 'let us bear,' speaking in exhortation, not in doc-
trine. So Chrysostom, whom — with the Vulgate — Wiclif follows,
translating '■'■here ive also;" while Theodoret, on the contrary, says that
St Paul here was not speaking hortatively, but prophetically.

50. Nffiu this I say, brethrai] We enter here upon a new phase of
the argument. The Apostle now tells us how this great result shall be
accomplished. We cannot inherit eternity as we are : a change is
necessary. And this change will in the end be a sudden one, but will
consist rather in the modification of the external conditions of the body
than in any destruction of its essential properties. See note on v. 53.

that flesh and blood ca?inot inherit the kingdom of God] It is not the
material particles of our body which endure for ever. They are subject
to cormption and dissolution. It is the spiritual principle of life which
abides, and like the seed, attracts to itself such material particles as
shall serve it for a suitable habitation. (See notes on w. 37, 58.) The
early heretics mentioned above, v. 12, caught eagerly at this verse as
disposing of the idea of a material resurrection. But the early Fathers
of the Church shewed conclusively that it was not to be so understood.
They cited St Luke xxiv. 39 to prove that Jesus Christ had 'flesh and
bones' after His Resurrection. And we may observe, moreover, that in
St Paul's language 'flesh and blood' stood for our ordinary humanity,
as distinguished from everything of a spiritual nature. See Rom. viii.
I — 10; Gal. i. 16; Eph. vi. 12.

neither doth corrnptioti i/iherit incorruption] An additional proof of
what has just been stated. Our ordinary flesh and blood is by its very
nature destined to corruption. It is not with such flesh and blood that
we can become partakers of the incorruptible life.

51. Beiwld, I she%sj yon a ?nystery] See note on ch. ii. 7, iv. i.
Human reason unaided is of course incapable of arriving at the truth
on a point like this.

IFe shall not all sleep] There are two other very important readings
of this passage. The first, that of the Vulgate and of Tertullian, is
onines quidem resurgemns, sed non onines immtitabii?tiir {alle we schiden
rise aghen, bnt not alle zue schidlen be channgid. Wiclif). The other is,
7ve shall all sleep, bnt ive shall not all be changed, which is found in some
important MSS. and versions. There seems little reason to doubt that
the reading of our version is the true one. The others have probably
arisen from the fact that St Paul and his contemporaries did sleep. But
he was obviously under the impression (see r Thess. iv. 17)— an im-
pression in no way surprising, even in an inspired Apostle, when we
remember St Mark xiii. 32 — that the coming of Christ would take place
during his life-time, or that of some at least of those whom he addressed.

w. 53, 54.] I. CORINTHIANS, XV. 161

the twinkling of an eye, at the last trump : for the trumpet
shall sound, and the dead shall be raised incorruptible, and
we shall be changed. For this corruptible must put on sj
incorruption, and this mortal must put on immortality. So 54
when this corruptible shall have put on incorruption, and
this mortal shall have put on immortality, then shall be
brought to pass the saying that is written, Death is swal-

Estius gives six reasons against the received reading of the Vulgate, of
■which two appear by themselves to be conckisive. First, that the
reading 'we shall not all be changed,' is not suited to the words 'in a
moment, in tlie twinkhng of an eye' which follow; and next, that this
reading is in direct contradiction to the words 'we shall be changed' in
the next verse.

btit we shall all be changed\ *'For we who have gone to rest in faith
towards Christ, and have received the earnest of the Spirit in the time
of our corporeal life, shall receive the most perfect favour and shall be
changed into the glory which is of God." Cyril of Alexandria (on
St John X. 10). The Apostle explains that this change shall also take
place in those who 'are alive and remain' until the coming of the Lord.
See Phil. iii. 21. >

52. iit a moment] The literal meaning of the word here used is,
that which is so small as to be actually indivisible.

in the timnkling of an eye] Some MSS. read poTrfJ for piirfj, i. e. the
do'tvnward motion of the eyelid (literally, the inclination of the scale),
for the rapid movement suggested by the word tivinkling. The latter
suits the context best.

at the last trump] Some have referred this to the last of the seven
trumpets in Rev. viii. — xi. See especially Rev. x. 7. But this cannot
be, since the visions recorded in that book had not yet been seen. It
must therefore mean the trumpet which will sound on the last day.
Cf. St Matt. xxiv. 31 and i Thess. iv. 16.

and we shall be changed] The we is emphatic ; therefore the Apostle
here expresses once more his belief that he will be alive at the coming
of Christ ; for, " since the last times were already come, the saiats expected
that day from hour to hour." Calvin.

53. For this corruptible must put on incorruption, and this mortal
must put on immortality] Cf. 2 Cor. v. 4. The Apostle has just said
that 'flesh and blood cannot inherit the kingdom of God.' He now
explains in what sense these words are to be taken. The mortal body
is not destroyed entirely and created again. "Change, "says Tertullian,
"must be dissociated from all idea of destruction. For change is one
thing, destruction another." It receives an addition of qualities which
it did not possess before. It is ' clothed upon' with immortality. That
which was corruptible is now freed from that liability ("sanctified and
cleared from all impurity." Irenaeus). That which is mortal is swallowed
up, and disappears in the vastness of the life which knows no end. See
note on v. 38.

i62 I. CORINTHIANS, XV. [w. 55— 57.

55 lowed up in victory. O death, where is thy sting?

5-5 O grave, where is thy victory? The sting of death is

57 sin ; and the strength of sin is the law. But thanks l?e to

God, which giveth us the victory through our Lord Jesus

54. Death is szi'allozved np in victory'] The English version trans-
lates Is. XXV. 8, tlie passage liere quoted, by ' He will swallow up death in
victory.' But the literal meaning of the word so translated is ' for ever,'
and the Vulgate here renders 'in sempiternum,' though the Septuagint
frequently, but not here, renders it by victory, following the analogy of
the Syriac and Chaldee, where a kindred word signifies victory. The
verb also is in the perfect tense in the Hebrew, as speaking of the fixed
purpose of God, and is here rendered by the aorist, and thus referred to
the Death and Resurrection of Christ, in which, by ' the determinate
purpose and foreknowledge of God,' death 'was swallowed up unto
victory.'

55. O death, where is thy sting?] This quotation follows neither the
Septuagint nor the Hebrew of Hos. xiii. 14. The former is 'Where is
thy penalty, O deatii, where is thy sting, O Hades?' following, most
probably, a different reading from the present Hebrew text, which runs
thus : ' I will be thy plagues, O death, I will be thy pestilence, O
grave ' (or ' Hades,' for the Hebrew word has both significations). See
next note.

0 grave, where is thy victory ?] In the Greek, 0 Hades. The Vulgate
(which is followed by Tyndale) as well as most of the best INISS. read
deatii here for Hades. So do Irenaeus and Tertullian, writing in the second
century. But the ancient Syriac version reads Hades. Bishop Words-
worth suggests that the text was altered from a fear lest the passage should
give any countenance to the idea of a god of the shades below, known
to the Greeks by the name of Hades. But in later Greek and in the
Septuagint its use to denominate the place of departed spirits wj;s well
established.

56. tJie strengtli of sin is the laiti] That the sting of death should be
sin is very easy to understand. It is not so easy at first sight to ac-
count for the introduction here of St Paul's favourite doctrine (see
Rom. vii.) that 'the strength of sin is the law.' Yet the sequence of
thought may be discovered. What gives sin its power at that supreme
moment is the fact that it is the transgression of the righteous Law of
an all-wise and all-holy being. (Rom. vii. 12, 14; i Tim. i. 8.)

57. But thanks be to God, wJiicii giveth ns the victory through otir
Lord yesns Christ] This sense of having transgressed that righteous
law need disturb us no longer. Our shortcomings have been fully
atoned for by the Life and Death of Jesus Christ. The mortal part of
us must pay the penalty due to sin (Rom. vi. 23), but the spiritual part
remains unsubdued, because it is united to Him Who has fulfilled the
law, has taken our condemnation upon Himself, has acknowledged its
justice on our behalf, and has enabled us through fellowship with Him
to attain to the victory over evil which He Himself has attained.

vv. 58; I.] I. CORINTHIANS, XV. XVI. 163

Christ. Therefore, my beloved brethren, be ye stedfast, ss
unmoveable, ahvays abounding in the work of the Lord,
forasmuch as you know that your Labour is not in vain in
the Lord.

Ch. XVI. I — 24. Sundry practical directions. Conclusion.

Now concerning the collection for the saints, as I have 16
given order to the churches of Galatia, even so do ye.

58. Therefore, my beloved brethren^ The aim of St Paul is always
practical. Even this magnificent passage comes to what from a merely
oratorical point of view is a somewhat tame conclusion, a conclusion ho\v-
ever which, regarded from the point of view of Christian edification, is
full of beauty. "Be not weary in welldoing," the Apostle would say.
" Labour on in faith and courage till life comes to an end. For your
life is hid with Christ in God ; and therefore your efforts and struggles
here are not thrQ\\-n away. Not one of them shall be lost sight of
before the Eternal Throne. ''

Ch. XVI. 1—24. Sundry practical directions. Conclusion.

1. Now concerning the collection for the saints\ i.e. 'the poor saints
(see note on ch. i. 1) at Jerusalem,' Rom. xv. 26. The same subject is
mentioned in ch. viii. , ix. of the second Epistle. The disorganized state
of Judaea at this time, as described in the pages of Josephus, may
account for the systematic efforts which were then being made through-
out the Gentile Churches for their aid. This collection is mentioned in
Rom. XV. 26, written after the Apostle's arrival at Corinth. Another
reason for this Gentile liberality is given there. Jerusalem was the
source whence all the blessings of the Gospel had flowed. It was fitting
that some recompence, however inadequate, should be made. Cf. ch.
ix. II. St Paul says here that he had instructed the Galatian Churches
to send their contribution, and in Gal. ii. 10 we find that it was a
special matter of agreement between himself and the other Apostles
that he should 'remember the poor,' i. e. of the Church at Jerusalem.
St Luke does not mention the collection in its proper place in the Acts,
but the incidental reference to it in a speech made long after by the
Apostle, and recorded in Acts xxiv. 17, is adduced by Paley in his
Horae Patdinae, as a remarkable instance of undesigned agreement be-
tween this Epistle and the narrative in the Acts, and as strong evidence
of the authenticity of both.

as I have given order'] Rather, aj- /gave wi/t'r.

to the churches of Galatia] Hardly in the visit recorded in Acts xviii.
23, for (though (see Paley, Horae Fanlitiae) they are the last Churches
recorded to have been visited), that visit took place nearly three years
previously (Acts xx. 31, cf. xix. 10, 21, 22), but in some short visit not
recorded, or by letter or message. The Corinthians had received theii
instructions a year before the date of the second Epistle (2 Cor- viii. 10,
ix. 2), and therefore several months before the first was written.

i64 I. CORINTHIANS, XVI. [w. 2, 3.

2 Upon the first day of the week let every one of you lay
by him in store, as God hath prospered him, that there be

3 no gatherings when I come. And when I come, whom-
soever you shall approve hy your letters, them will I send

2. Upon the first day of the weeh] Some Greek copies read the word
translated 'week' in "Cn^ plural. Hence Tyndale renders, in some
sahoth daye, and Calvin, more literally, on one of the sabbaths. Wiclif
connects these words with the preceding verse. So also do ghe on 00 dai
of the ivoke. This verse, Acts xx. 7, and Rev. i. 10, are the only passages
in Scripture which notice the practice instituted from the very first
among Christians of observing the day of the Lord's Resurrection
with especial reverence. But though it is clear enough, from the univer-
sal consent of Christians, that they were accustomed to meet together
for worship on the Lord's Day, we cannot infer it from this passage.
See next note.

lay by hivi\ i. e. at home (Tyndale, apiid se, Vulg.), not in the as-
sembly, as is generally supposed. " He does not say 'bring it at once,'
lest the giver should be ashamed of the smallness of his contribution ;
but first lay it up by thyself, and when it is worthy of collecting, then
bring it." — Chrysostom. He speaks of a custom in his time of placing
a small box by the bed-side into which an offering was to be put when-
ever prayer was made.

in store'] Literally, treasuring up. The words that follow are
governed by this participle, trcasia-ing tip -whatsoever he hath been pros-
pered with. So Vulg. Keeping that that plesith to him. Wiclif.

as God hath prospered him] The word God is not in the original.
Literally, whatsoever he may be prospered in. The word originally
signifies to have a good journey, and is so translated in Rom. i. 10
(where, however, it has the same meaning as here). See also 3 John 2.
This common feeling between men of different nationalities, and widely
separated by distance, was altogether the creation of the gospel, and is
being increasingly recognized in our own age. See Robertson.

that there be no gatherings when I come] The word here translated
gatherings is translated collection m v. i. Wiclif and Tyndale have
gathering in both places. The rendering in the text is Tyndale's. In
the original the language is more emphatic, that when I come, the
gatherings may not take place then. So Vulg.

3. 'whomsoever yon shall approve by your letters] The word yonr is
not in the original. The passage may be translated in two ways ; (i) as
in the text, which follows Tyndale and the Vulgate, and supposes that
St Paul would, immediately on his arrival at Corinth, send to Jerusalem
those who had been previously nominated by the Corinthian Church, or
(2), with Wiclif (/ schal sende hem bi epistlis) and Chrysostom, taking
' by letters,' with ' I will send,' and refen-ing the words to the letters of
commendation (Acts xviii. 27; Rom. xvi. i ; 2 Cor. iii. i) St Paul in-
tended to give to the bearers of the Corinthian relief fund. It is worthy
of notice, (i) that while on matters of grave import St Paul gives au-
thoritative directions to his converts, on matters of lesser consequence

vv. 4—7.] I. CORINTHIANS, XVI. 165

to bring your liberality unto Jerusalem. And if it be meet 4
that I go also, they shall go with me. Now I will come 5
unto you, when I shall pass through Macedonia : for I do
pass through Macedonia. And it may be that I will abide, 6
yea, and winter with' you, that ye may bring me on my
journey whithersoever I go. For I will not see you now by 7
the way ; but I trust to tarry a while with you, if the Lord

he prefers that they should govern themselves, and {2) that as Chrysos-
tom remarks, St Paul is especially anxious not to take charge of the
money himself, lest he should be charged with having devoted any of it
to his own use. See ch. ix. 18, 19 ; 1 Cor. xi. 7 — 9, xii. 16 — 18.

liberality\ Literally, grace. "He studiously refrains from using the
word alms." — Estius.

4. they shall go imth V7c\ Under no circumstances would St Paul
take charge of the money himself. It was, moreover, fitting that mem-
bers of the Corinthian Church should have the pleasure, as well as the
credit, of presenting their bounty in person to those who were to be the
recipients of it.

5. / will come unto yoti, ivhen I shall pass through ]\facedonia\
Rather, 'when I have passed through Macedonia.^ Here the Apostle
announces the change of a purpose previously intimated — whether in
the lost Epistle, or in some other manner, it is impossible to say — of
coming first to Corinth, passing on to Macedonia, and returning to
Corinth. See 2 Cor. i. 15, t6. The reason of this change is given in
2 Cor. i. 23, ii. i, vii. 8 — 12, xii. 20, 21, xiii. 2, 10. For the imputations
which it brought on the Apostle, see 2 Cor. i. 17.

for I do pass through 3/acedonia~\ This passage has been translated,
for I am passing through Jllacedonia, a rendering which is shewn to be
erroneous by v. 8, in which St Paul announces his intention of remain-
ing at Ephesus for some time longer. But it has led to the incorrect
note at the end of the Epistle in our version, which states that the
Epistle was written at Philippi. See Introduction.

6. And it j?iay be that I will abide'\ Better, that I shall abide. The
Apostle (Acts XX. 3) was enabled to carry out this half promise.

and tvinter with you] The navigation of the Aegaean was dangerous
in the winter (Acts xxvii. 9, 12).

bring me on my jour /ley] Literally, send me forward. " The recognized
Word for helping forward on a journey or a mission." — Stanley. See
Acts XV. 3, XX. 38, xxi. 5 ; Rom. xv. 24, &c.

7. Iu?r I "will not see you noiu by the tvay'] See passages cited in note
on V. 5, for the reason of this. St Paul feared that he might have to
adopt some strong measures against those who resisted his authority,
and he was very anxious to remain long enough at Corinth to obliterate
every feeling of unkindness which those measures might be calculated to
produce.

if the Lord permit] See James iv. 15, and of. ch. iv. 19, and Heb.
vi. 3.

i66 I. CORINTHIANS, XVI. [vv. 8^12.

g permit. But I will tarry at Ephesus until Pentecost. For
a great door and effectual is opened unto me, and there

>o are many adversaries. Now if Timotheus come, see that he
may be with you without fear : for he worketh the work of

11 the Lord, as I also do. Let no man therefore despise him :
but conduct him forth in peace, that he may come unto me :

12 for I look for him with the brethren. As touching our

8. But I will tany at Ephesus tiniil Pentecost'\ The narrative in
the Acts agrees most minutely with this passage. We there find that
St Paul had formed his plan of visiting Greece some time before he
carried it into effect (Acts xix. 21); that he sent Timothy to Macedonia,
whence it was intended that he should proceed to Corinth (Acts xix. 22,
of. V. 10 of this chapter, and ch. iv. 17), and that ' many adversaries'
arose who hindered the Apostle from following him. Cf. v. 9, and
Acts xix. 23 — 41.

9. For a great door] The use of door in the sense of opportunity in the
N. T. is remarkable. It is a favourite word with St Paul. See 2 Cor.
ii. 12 ; Col. iv. 3. St Luke has adopted it from hin.i, Acts xiv. 27.
And it is also to be found in the same sense in Rev. iii. 8. This verse
also strikingly corroborates the narrative in the Acts. Cf. Acts xix.
19, 20.

and effectual] i. e. calculated to produce results.

10. Now if Timotheus covie\ See note on iv. 17. The question
whether Timothy arrived at Corinth before the Apostle, or whether he
was detained in Macedonia until St Paul came thither, is one which
admits of no certain decision. Dean Alford thinks Timothy arrived
there first, and sui^ports his view by the considerations, (i) that his
mission is announced in terms too precise to be lightly given up, and
(2) that its abandonment would have exposed the Apostle to an ad-
ditional charge of inconsistency of which we never hear. But, on the
other hand, it is remarkable that while we hear a good deal in the
second Epistle of Titus' mission and the report he brought back (ch. ii.
13, vii. 6, 13, viii. 6, 16 — 18, xii. 18), there is not a word said about
Timothy's arrival at Corinth, or of his return to St Paul, although
(ch. i. i) he was with St Paul when that Epistle was written.

see that he may be vjith you 7vithout fear] Paley and the late Professor
Blunt have remarked on the remarkable agreement of this passage with
what we elsewhere learn of the character of Timothy. For (i) he was
young (i Tim. iv. 12), and (2) he seems to have been deficient in
courage (i Tim. v. 21 — 23, 2 Tim. i. 6, 7, 8, ii. i, 3, 15, iv. i, 2). If
this be the case, there would be special need for this injunction, in the
condition in which the Corinthian Church then was. And Timothy
must then have been very young indeed. After ten years had passed
away, the Apostle could still say, 'Let no man despise thy youth.'

11. conduct him forth] This phrase is translated bring on a journey
in V. 6. vSee note there.

zvit/t the brethren] i.e. those who took charge of this Epistle. Qi,

vv. 13—17.] I. CORINTHIANS, XVI. 167

brother Apollos, I greatly desired him to come unto you
with the brethren : but his will was not at all to come at
this time ; but he will come when he shall have convenient
time. Watch ye, stand fast in the faith, quit you like 13
men, be strong. Let all your things be done with charity. 14
I beseech you, brethren, (ye know the house of Stephanas, 15
that it is the firstfruits of Achaia, and that they have ad-
dicted themselves to the ministry of the saints,) that ye sub- 16
mit yourselves unto such, and tp every one that helpeth
Avith us, and laboureth. I am glad of the coming of Ste- ^^

passages cited in the first note on v. 10 and ^ Cor. viii. 22, 23, ix. 3, 5.
They were no doubt sent straight from Ephesus, and they might either
find Timothy there, or he might i-each Corinth after them. In either
case he was to return with them.

12. touching our brother A pollos\ See note on ch. i. 12. St Paul was
anxious to have put Apollos, as a man of weight in the Corinthian
Church, in charge of his letter. But Apollos steadfastly declined to go,
fearing that his presence might foment, instead of allaying, the disorders.
Titus and Apollos are found in close intercourse with each other and
with St Paul many years later in Tit. iii. 13.

but his luill Tjas not at all to conic at this timc'\ The original is even
stronger, but it was not at all his will to come now.

•when he shall have convenient time\ i. e. when he shall consider it a
suitable time.

13. qnit yon like men, be strong\ Rather, be strengthened, implying
that the source of strength was not in themselves. "If you think
Christianity a feeble, soft thing, ill adapted to call out the manlier
features of character, read here."- — Robertson.

14. Let all your things be done with charit}'] i. e. let everything you do
(literally everything of yours) be done in love.

15. the house of Stephanas'] See note on ch. i. 16.

the firstfruits of Achaia^ Not necessarily the very first converts, but
among the very first. See Rom. xvi. 5. 'Achaia' is used by St Paul
to denote the Peloponnesus, now called the Morea.

to the ministry of the saints'] Rather, to service for the saints. The
context would imply that they had not confined themselves to ministering
to the temporal necessities of the saints, but had given valuable assistance
to St Paul in his spiritual ministrations. See next verse.

16. that ye submit yourselves] See Eph. v. 21; i Pet. v. 5.

helpeth with us] There is no zts in the original. A general assistance
ii] the work of the Church seems to be what is meant by the Apostle.
Some would connect it with 'such,' and regard it as a direction to be
willing to submit to the authority of all who were willing to work with
the household of Stephanas.

and laboureth] The Greek word implies toil, i.e. the exertion which
labour entails.

i68 I. CORINTHIANS, XVI. [vv. 18—22.

phanas and Fortunatus and Achaicus : for that which was

18 lacking on your part they have supphed. For they have
refreshed my spirit and yours : therefore acknowledge ye

19 them that are such. The churches of Asia salute you.
Aquila and Priscilla salute you much in the Lord, with the

20 church that is in their house. All the brethren greet you.
Greet ye one another with a holy kiss.

22 The salutation of me Paul with mine own hand. If any

17. Foiiiinatiis and Achaiais] Fortunatus is referred to by Clement
as the bearer of his Epistle. See Introduction, Ch. III. Nothing is
known of Achaicus.

that which was lacking on yoiir part'] i.e. the void occasioned by your
absence, not the peciiniary need of the Apostle as in 2 Cor. xi. 9 (cf.
Phil. ii. 30). For the Apostle there says that it is his boast, of which no
man shall deprive him, that he has never cast any of the burden of his
maintenance upon the Corinthian Church. See also ch. ix.

18. For they have refreshed my spirit and yours] This "is a concise
expression of the same consciousness of identity of feelings and interests
which expresses itself so strongly in 2 Cor. i. 3 — 7."- — Stanley. These
Corinthians are reinvigorated, through a perfect interchange of sympathy,
by the joy that is imparted to St Paul by the presence of one of their
number. For the expression itself Stanley refers to 2 Cor. vii. 13.

acknoivlcdge] Or, recognize, i.e. as your natural leaders and superiors.

19. The churches of Asia salute you] See Introduction, Ch. III. p. 15.
Aquila and Priscilla'] See Acts xviii. 2, 18, 26. From Rom. xvi. 3

(where Priscilla is called Prisca), we find that they returned to Rome as
soon as it was safe to return thither. The message of Aquila and
Priscilla to the members of the Church which had received them in theii
necessity, is one of the minute points of agreement which do so much to
establish the authenticity of the various books of Scripture.

with the church that is in their house] Cf. Rom. xvi. 5. The ex-
pression may mean (i) their family, or (2) less probably, the congrega-
tion which was accustomed to meet there for worship. Cf. Col. iv. 15 ;
Philemon 2.

20. All the brethren] i. e. "the whole Ephesian Church." — Alford.

with a holy kiss] The word holy is added to guard against miscon-
ception in an impure age. The spirit in which it was to be given was that
which was to regulate the intercourse of Timothy with the other sex.
(i Tim. V. 2.) The kiss of peace (see Rom. xvi. 16; 2 Cor. xiii. 12;
1 Thess. v. 26; 1 Pet. v. 14) once formed a prominent part in the ritual
of the Church. It is still retained in the East, where the men and
women sit, and salute each other, apart. In the Roman ritual the pax,
a small piece of metal or wood, which the priest kissed, and afterwards
sent round for the congregation to kiss in turn, was substituted for it.
In our own Reformed Liturgy it has been abolished.

21. The salutation of me Paul with mine o'wn hand] It was the
custom of St Paul to employ an amanuensis. See Rom. xvi. 22. But

vv. 23, 24.] I. CORINTHIANS, XVI. 169

man love not the Lord Jesus Christ, let him be anathema,
Maran-atha. The grace of 02ir Lord Jesus Christ be with 23
you. My love be with you all in Christ Jesus. Amen. 24

in order that the Epistle should be recognized as his, it was his custom
to add a salutation in his own handwriting, which he wished to be
regarded as a token of genuineness. 1 Thess. iii. 17. See also Col. iv.
18 and Gal. vi. 11 (where it seems to be implied that St Paul wrote the
whole of that particular Epistle himself).

22. If a>!y I'lan love 7wt the Lord Jcsits Christ] The word here trans-
lated love applies to the intimate and familiar personal affection sub-
sisting between individuals, rather than the wider and more general
feeling of love usually enjoined in the N.T. It is the word used when
our Lord for the third time asks St Peter the question 'Lovest thou me?'
(St John xxi. 17). Christians are to cultivate a feeling of personal
loyalty and affection for Jesus Christ, such as a soldier feels for his
general, or a disciple for his master. And this though they have never
seen Him. As the natural precedes the spiritual (ch. xv. 46), so the
love for Christ as Man must precede, and lead up to, the love for Him
as God. See notes on ch. xv. 23, 28.

let hifn be anathema] The word is derived from two Greek words
signifying to set apart, and is equivalent to the Hebrew cherem, which
denotes something devoted to destraction for God's honour's sake, as the
city and spoil at Jericho, Joshua vi. 17. See also Lev. xxvii. 28, 29.

Maraji-atha] Two Syriac words Maran, atha, signifying either (i) our
Lord is come, or (2) our Lord is coming. If the former, the meaning is
'our Lord is come, beware how you treat Him.' If the latter, it will
be 'our Lord is coming, and He will judge those who have set Him at
nought.' Cf. Phil. iv. 5; James v. 8, 9. Lightfoot cites Mai. iv. 16,
the last words of the last prophet, 'Lest I come and smite the earth with
a curse'' [cherem). It is difficult to account for the Aramaic form of the
word, unless we suppose with some that the utterance of the formula in
the Apostle's own language was likely to be more impressive. For
this and the foregoing word consult Smith's Dictionary of the Bible.

24. My love be with you all in Christ yesns. Amen] See note on
ch. iv. 17. This affectionate commendation of the Corinthians to the
favour of Christ, coupled with the assurance of his own unchanging
affection, must have sounded very striking in the ears of a community
accustomed to Gentile modes of thought. Compare the curt and cold
'Farewell' at the end of Claudius Lysias' letter in Acts xxiii. 30. Much
of the beauty and significance of this conclusion is lost to us by over-
familiarity. It is worthy of note that the Epistle begins and ends wi;h
Jesus Christ. See note on ch. i. 10.

INDEX I.

Achaia, 167

Achaicus, 168

Acro-Corinthus, 8, 97

Aegaean, navigation of dangerous in

winter, 165
Agapae, 118
Anaxandrides, 72
Angels, to be judged by men, 64
Aphrodite, worship of, 7, 97
Apollos, 33, 36, 46, 167
ApostoUc Constitutions, 63
Aquila, 35, 168
Arbitration, 63
Ariston, 72

Ashtaroth, Astarte, 97
Angustine, 77, 144

Baptism, 36, 66, 95

Barnabas, 87

Bertha, 74

Body, the, ten^ple of the Holy Ghost, 69 ;

unity of, 123 — 125
Bread, breaking of, 100
Brethren of the Lord, 87, 143

Caesar, 72

Celibacy, its advantages, 71, 72, 77, 78

Christ, Divinity of, 44, 148 ; the Founda-
tion, 47; our Passover, 60; the Kock,
96; His subordination to the Father,
49, 82, 150; identified with His mem-
bers, 122 ; Church, the. His Body,
124 ; all things under His feet, 149,
ISO , .

Christianit}', not intended to revolution-
ize society, 75

Cicero, 72

Clement of Rome, his quotation of this
Epistle, 18

Clotilda, 74

Clovis, 74

Corinth, morals of, 3; importance of, 6;
luxury of, 7; colonies of, 5 ; a Roman
colony, 6 ; capture of, by the Romans,
6 ; seat of the Roman proconsul, 6 ;
Bimaris, 5

Corinthian Church, foundation of, 9 ;
composition of, it; condition of, 11 —
13) 35, 44, 52. S3, 5S> 57; disorders in,
57, 63, 81, 84, 105, III, 112, 118, 137;
divisions in, 11 — 13, 35, in, 137; reli-
gious difficulties in, 14, 15

Cup, denial of to the laity, 113

Custom of the Churches, appeal to, no,
i3fl

Death will be destroyed last. 149
Discipline in the Primitive Church, 57
Dissolution of marriage, 72, 74

Epicureans, 144

Epistle to the Corinthians, date of, 15 ;
whence written, ib. ; character of, 16,
17; genuineness of, 18; analysis of,
23 — 30 ; incorrect subscription of, in
A. v., IS, 165

Epistle, lost, to the Corinthians, 62, 165

Ethelbert, 74

Equality in the life to come, 47

Eucharist, 113

Excommunication, mode of, 58

Fornication, 6S, 69
Fortunatus, 168

Gains, 36
Gallio, 9
Gifts, spiritual, 118

Hair, long, to be worn only by women,

no
Historical Christianity, importance of,i44
History, Jewish, its typical character, 95
Holy Ghost, Divinity of, 121 ; personality

of, 42; proceeding from the Father,

Idols, meats offered to, 81 — 85, 100 — 103

Ignatius, 152

Institution of Holy Communion, words

of, 114
Irenaeus quotes this Epistle, iS; his

summary of the faith, 142
Isthmian games, 53, 92, 93
Isthmus, 92, 93

Julia Corinthus, 6

Justin Martyr gives the earliest account
of the administration of Holy Com-
munion, 118

Knowing God, 82, 131
Knowledge, value of, 81

Latin Fathers, casuistry of, 102
Law of Moses, humanity of, 88
Lawfulness of actions in themselves, 67
Lawsuits before heathens condemned, 63,

64, 65
Liberty, Christian, 67
Lord's Supper, object of 112, 113

INDEX I.

I7r

Malea, Cape, s

Manichaeans, 144

Marcellus of Ancyra, 148

Marriage, 72, 76, 79; imparts a sacred
character to those who are not Chris-
tians, 73 ; second, 80

Meats, distinction of, 81

Monica, 77

Naassenes, iig

Natural, the, precedes the spiritual, 158

Nero, 92, 94

Olympic games, 92, 93
Onesimus, 76
Ophites, 119

Parents, duty of as regards marriage
of children, 79

Paul, St, Apostolic authority of, 12,
31, 85, 85 ; founder of the Corinthian
Church, 54, 86; a Roman citizen, 152 ;
becomes all things to all men, 92 ; em-
ploys an amanuensis, 168 : had seen
the Lord, 86 ; institution of Holy Com-
munion revealed to him, 113; his cha-
racter as revealed in this Epistle, 16,
17; quotes heathen authors, 153

Philo, 35

Platonic doctrine concerning matter, 144

Polycarp, quotes this Epistle, 18

Prisca, Priscilla, 35, 168

Prophets, their inspiration under their
own control, 139

Quotations from O. '
authors, 153

'.,42; from heathen

Rebekah, loS

Resurrection, fact of, 20, 142, 145 ; man-
ner of, 21 — 23, 154 — 161; denial of,
144, 145 ; doctrine of, a hindrance to
the reception of Christianity, 144; all
not alike in, 156 ; that of Christ neces-
sarily before ours, 147

Roman citizenship, privileges of, 152

Sabellians, 148

Sacraments, 96

Sacrifices, heathen, 81; Jewish, 89

Saronic Gulf, 8, 93

Searching for leaven, 60

Separation of married persons, 71, 72

Simon Magus, iig

Sosthenes, 11, 31

Spirit, the, opposed to the letter, 54

Stephanas, 36, 167

Stoics, 144

Style of St Paul, 16, 17, 32

Tallith, 106

Tertullian analyses this Epistle, 19

Threshing, 88

Timotheus, 53, 166

Undesigned coincidences, 36, 46, 53, 56,
166, 168

Veiling the head, 106 — no*
Vestal virgins, no

Women, position of in heathendom, 103 ;
dress of in the Christian assembly, 107 —
no; public ministrations of, 107, 139;
forbidden to speak in the Church, 140

INDEX II.

WORDS AND PHRASES EXPLAINED.

Administrations, 120

Agape, 112

Amen, 134

Anathema, 169

Because of the angels, loS

Appointed to death, 53

Approved, in

Attend upon the Lord, 79

Awake to righteousness, 153

Baptize into, 36

Baptized for the dead, 131

Barbarian, 133

Beateth the air, 93

Bestow my goods to feed the poor, 128

For the better, in

Blameless, 33

Born out of due time, 148

Carnal, 43

Castaway, 94

Casuistry, 71

Celestial bodies, 155

Cephas, 142

Charity, 82, 127, 128

XapiV/uara, 119

Church in the house, iCS

Collection for the saints, 163

Comforted, 138

Coming, 33

Commendeth, 84

Communion, 33, 34, gg, 100, loi

Comparing spiritual things with spiritual.

Confusion, 139
Conscience of, 83
Convinced, 136

172

Covet earnestly, 127
Covetous, 62
Crown, 93

Damnation, 116

Day (in the sense of judgment), 50

Death is swallowed up in victory, 162

Decently, 141

Deliver unto Satan, 59

Destroyer, 98

There is difference, 78

Discern, 52, 116, 117, 121

Dispensation, 90

Distress, 77

Divisions, 34, iii, 121

Door, 166

Edify, 82
Examine, ii5
Examples, 96
Expedient, 67
Extortioner, 62

Fail, 130

Faith, 41

Fellowship, 33, 34, 101

Filth, 54

Firstfruits, 147

Fought with beasts, 152

Gain the more, 91
Through a glass, 131
Glorying, Glory, 59, 90
Governments, 126
Grace, 32
By grace, 104
Guilty of, 115, 116

Hades, 162
Have not, 113
Helps, 126
Heresies, iii

Jeopardy, 152
Judge, 117
Judgment, 34
Justify, 65

Keep under, 93, 94

Kiss of peace, 168

Knowledge, 41, 120

To know anythmg by oneself, 50

Last Adam, 158
Lay by him, 164
Love, 82, 127, 128

Malice, 61, 135
Maran-atha, 169
Mind, 34
Moment, 161
Mystery, 49

INDEX II.

Nadr, 48

Nature itself, no
Natural, 43, 157

Offscouring, 54
Operations, 120
Ordinances, 105

Perfect, 41,. 135

By permission, 71

To play, 97

Power of God, 38, 41

Power on her head, 108

Preach, 94, 143

Preaching, 94

Prize, 92

Prophet, prophesy, 132

Quickening, 158

Redemption, 39

Remembrance, 114

Revealed by fire, 47

Revelation, 33

Reward, gi

Rod, 56

Room of the unlearned, 134

Saints, 32

Sanctify, Sanctification, 31, 33, 66, 142

Saved, 141

Schism, 34, 124

Scripture (as used by St Paul), 52, 142

Second man, 159

Set them to judge, 64

Shew, 115

Sincerity, 6i

Sister, 87

Sleep, 80

We shall not all sleep, 160

Soul, 158

Spiritual body, 157

Spiritual rock, 96

Stadium, 93

Stewards, 49

Strength of sin is the law, 162

Tempt Christ, 98
Testament, 114
Thresheth, 88
Time is short, 77

Unseemly, 129
Unworthily, 115
Use it rather, 75

Vaunteth not itself, 129

Which (for who), 70
Wisdom, 41, 120
Without law, 91
Word of Wisdom, 120
For the worse, iii

CAMBRIDGE: PRINTED BY C. J. CLAY, M.A. AT THE UNIVERSITY PKESS.

The CAMBRIDGE BIBLE for SCHOOLS

"The books are edited on the same general plan, but by different
,en. The critical apparatus is scholarly, but adapted to meet the wants
Ol intelligent boys and girls who know no Greek nor Hebrew. The
introduction to each book gives a clear, simple statement of our present
"cnowledge of its authorship, authenticity, and design. The student is
jncouraged to study the book as a whole. The notes do not enter into
abstruse questions of dogmatic theology. They aim to give a plain,
rational answer to the question. What is the meaning of these words,
of this sentence, of this paragraph, of this section, of this book? I have
found them exceedingly suggestive and helpful. I find it more conve-
nient for private study than any other edition of the Bible." — Prof.
A. B. Stark, Southern Methodist Quarterly Revieio, U. S. A.

"We were quite prepared to find in Canon Farrar's St Luke a
masterpiece of Biblical criticism and comment, and we are not dis-
appointed by our examination of the volume before us. It reflects very
faithfully the learning and critical insight of the Canon's greatest works,
his 'Life of Christ' and his 'Life of St Paul,' but differs widely from
both in the terseness and condensation of its style. What Canon Farrar
has evidently aimed at is to place before students as much information
as possible within the limits of the smallest possible space, and in this
aim he has hit the mark to perfection. The introduction deals with the
Gospels generally, and with St Luke's in particular. It gives an ex-
cellent biographical sketch of St Luke, points out the evidences for the
authenticity of St Luke's Gospel, gives in detail the characteristics of
the Gospel, furnishes an analysis of its contents, states the chief ancient
manuscripts of the Gospels, and presents us with a brief account of the
Herods as mentioned in the Gospels and the Acts. It is only fair
to say that as a series the 'Cambridge Bible for Schools' has no
equal in point of excellence and usefulness, and that Canon Farrar's
work is quite the best of the series." — The Examiner.

" Canon Farrar s contribution to The Cambridge School Bible
is one of the most valuable yet made. His annotations on The Gospel
according to St. Luke, while they display a scholarship at least as sound,
and an erudition at least as wide and varied as those of the editors of
St. Matthew and St. Mark, are rendered telling and attractive by a
more lively imagination, a keener intellectual and spiritual insight, a
more incisive and picturesque style. They are marked, in short, by the
very qualities most requisite to interest and instruct the class for which
this work is designed. His St. Luke is worthy to be ranked with Pro-
fessor Plumptre s St James, than which no higher commendation can
well be given." — The Expositor.

"Dr Farrar, in the Cambridge St Luke, has laid us all under great
obligation by his masterly marshalling before us of all that is necessary
to know concerning the Gospel itself, and in regard to its relation to
others. His notes on the verses are critical and full of information, yet
concise withal ; but his introductory matter is invaluable. In his fourth
chapter on '■'■ Characteristics of the Gospel,^'' we seem to get into the
very heart of the evangelist's purpose, and, after perusal, one sees more
clearly than before how wise and beneficent was the Divine plan that
gave us the Gospel from more pens than one." — The Sunday School
Chronicle.

CAMBRIDGE BIBLE FOR SCHOOLS.

^^The Cambridge Bible for Schools. St Luke. Edite.l by Can m
Farrar, D. D. We have received with pleasure this edition of the
Gospel by St Luke, by Canon Farrar. It is another instalment of
the best school commentary of the Bible we possess. In its general
features it does not differ from the previous volumes of the series. Of
the expository part of the work we cannot speak too highly. It is
admirable in every way, and contains just the sort of information
needed for Students of the English text unable to make use of the
original Greek for themselves." — The IVonconfonnist and Independent, j

"Another instalment of the Cambridge Bible for Schools appears in
the Gospel according to St Luke, edited by Canon Farrar. Dr Farrar
has written a brief introduction at once lucid and scholarly, in which he
summarises what is known as to the origin, and points out the distinc-
tive features of all the four Gospels, presents a sketch of the life of
St Luke, discusses the authenticity of his Gospel, describes its charac-
teristics, and furnishes an analysis of it. The chief value of the book to
students, however, will consist in the notes, which are exceedingly
numerous, and constitute a commentary at once minute, informative,
and pervaded by a spirit of true Christian culture. No volume of the
series is likely to command more general appreciation than this." — -The
Scotsman,

"No one who has seen Canon Farrar's 'Life of Christ' and *St
Paul,' will doubt us when we say that every page of his 'St Luke'
contains useful and suggestive comments. It is intended to issue the
whole of the Bible in similar style. We strongly advise our readers to
obtain a prospectus of this publication." — -The Lay Preacher.

"As a handbook to the third gospel, this small work is invaluable.
The author has compressed into little space a vast mass of scholarly in-
formation. . . The notes are pithy, vigorous, and suggestive, abounding
in pertinent illustrations from general literature, and aiding the youngest
reader to an intelligent appreciation of the text. A finer contribution to
'The Cambridge Bible for Schools' has not yet been made." — Baptist
Magazine.

"Canon Farrar has supplied students of the Gospel with an ad-
mirable manual in this volume. It has all that copious variety of illus-
tration, ingenuity of suggestion, and general soundness of interpretation
which readers are accustomed to expect from the learned and eloquent
editor. Any one who has been accustomed to associate the idea of
'dryness' with a commentary, should go to Canon Farrar's St Luke for
a more correct impression. He will find that a commentary may be
made interesting in the highest degree, and that without losing anything
of its solid value. . . . But, so to speak, it is too good for some of the
readers for whom it is intended. An immediate demand for it will
come from classes preparing for the Cambridge Local Examination. . .
The more advanced the student, the more useful to him this manual." —
The Spectator.

"St Mark, with Notes by the Rev. G. F. Maclear, D.D. Into
this small volume Dr Maclear, besides a clear and able Introduc-
tion to the Gospel, and the text of St Mark, has compressed many
hundreds of valuable and helpful notes. In short, he has given us
a capital manual of the kind required— 'Containing all that is needed to
illustrate the text, i. e. all that can be drawn from the history, geography,

UFIJNIUJNS UF Ititj I'KESb.

customs, and manners of the time. But as a handbook, giving in a
clear and succinct form the information which a lad requires in order
to stand an examination in the Gospel, it is admirable... I can very
heartily commend it, not only to the senior boys and girls in our High
Schools, but also to Sunday-school teachers, who may get from it the
very kind of knowledge they often find it hardest to get. " — Expositor.

"The scheme is well started in the little book before us. Dr
Maclear has formed a sound conception of the kind of book needed for
school purposes, and has made his contribution thoroughly serviceable,
...With the help of a book like this, an intelligent teacher may make
'Divinity' as interesting a lesson as any in the school course. The
notes are of a kind that will be, for the most part, intelligible to boys
of the lower forms of our pidilic schools ; but they may be read with
greater profit by the fifth and sixth, in conjunction with the original
text." — The Academy.

"St Mark is edited by Dr Maclear, Head Master of King's
College School. It is a very business-like little book. The text is
given in paragraphs, and each paragraph has a title, which reappears as
a division of the notes. The introduction, which occupies twenty pages,
is clear and good, and concludes with an analysis of the book. There
are maps and an index. The notes are pointed and instructive, and
constantly give words and phrases from Wicliff's version, and quota-
tions from classical and modern authors, which add greatly to the
interest of the work and to its usefulness for schools. There is a good
list of writers who have undertaken other parts of this edition of the
Bible, including the editor and his distinguished brothers. Professor
Plumptre, Canon Farrar, Dr Moulton, and Mr Sanday." — Conte??:porary
Reviezv.

" We welcome with enthusiasm this first fruit of the banding to-
gether of eminent divinity students of our Universities under the editor-
ship of Dr Perowne, and are not sorry that it represents the labours of
so experienced a scholar and teacher as Dr Maclear, upon the Gospel
of St Mark. We gather from it an earnest of the handy and compact
arrangement to be looked for in the contents of the volumes to follow,
the ordering of the requisite introductory matter, the conciseness yet
sufficiency of the notes to the text, the fullness of the ge/tera/ index, and
the discreet choice of that of special words and phrases." — English
Churchman.

"The Gospel according to St Mattheiv, by the Rev. A. Carr. This
valuable series of school books is under the editorship of Professor
Perowne, and is doing a great and thorough educational work in
our schools. The volume before us condenses in the smallest possible
space the best results of the best commentators on St Matthew's Gospel.
The introduction is able, scholarly, and eminently practical, as it bears
on the authorship and contents of the Gospel, and the original form
in which it is supposed to have been written. It is well illustrated by
two excellent maps of the Holy Land and of the Sea of Galilee." —
English Churchman.

" The Book of Joshua. Edited by G. F. Maclear, D.D. We have
the first instalment of what we have long desiderated, a School Com-
mentary on the books of Scripture. If we may judge of the work con-
templated by the sample before us it has our heartiest commendation.
With Dr J. J. S. Perowne for General Editor and an eminent list of

CAMBRIDGE BIBLE FOR SCHOOLS.

well-known Biblical scholars as contributors, we have the highest
guarantee that the work will be completed in a scholarly, useful, and
reliable form. The introductory chapter of the present volume on the

life, character, and work of Joshua is ably and attractively written

The ' notes ' will be found brief, terse, pointed, and suggestive. The
historical illustrations are apposite and felicitous. The maps and geo-
graphical explanations are accurate and valuable. The book ought to
be in the hands of every teacher, and even clergymen will find it a
valuable accession to their list of commentaries. We await the issue
of the remaining volumes with interest." — IVeekly Rrc'ie-w.

"A very important work in the nature of a Scriptural text-book for
the use of students has been undertaken by the Syndics of the Cam-
bridge University Press — namely, the separate issue of the several books
of the Bible, each edited and annotated by some Biblical scholar of high
reputation — The value of the work as an aid to Biblical study, not
merely in schools but among people of all classes who are desirous to
have intelligent knowledge of the Scriptures, cannot easily be over-
estimated."— The Scots7nan.

"Among the Commentaries which are in course of publication, the
Cambridge Bible for Schools (Cambridge University Press) deserves
mention. It is issued in conveniently-sized volumes, each containing
a Book of the Old or New Testament. We have just received two of
these volumes — one, on The Book of yoshiia, prepared by Dr Maclear,
of the King's College School ; the other, by Professor Plumptre, on
The Epistle of St f antes. That they are designed for the use of schools
sufficiently indicates the scope of the annotations which accompany the
text of each of these books. That on the Book of Joshua is enriched
with notices of the most recent discoveries in Biblical archseology and
geography. The volume on the Epistle of St James is, independently
of a sufficient commentary, enriched with a useful introduction, in
which the authorship of the Epistle and the time when written are
discussed with the fulness which we had a right to expect from
Dr Plumptre. The series will be valuable to schools; but it will
by no means exhaust its usefulness there. More advanced readers
of Holy Scripture than are to be found in our public schools will
derive assistance from these handy volumes, which, when completed
— if completed as those already published give us reason to expect —
will be a welcome addition to our commentaries on Holy Scrip-
ture."—>/i« Bull.

"St Matthnv, edited by A. Carr, M.A. The Book of Joshtia, edited
by G. F. Maclear, D.D. The General Epistle of St James, edited by
E. H. Plumptre, D.D. (Cambridge University Press). These volumes
are constructed upon the same plan, and exhibit the same features as
that on 'St Mark's Gospel,' of which we gave a full account on its
issue. The introductions and notes are scholarly, and generally such
as young readers need and can appreciate. The maps in both Joshua
and Matthew are very good, and all matters of editing are faultless.
Professor Plumptre's notes on 'The Epistle of St James' are models of
terse, exact, and elegant renderings of the original, which is too often
obscured in the authorised version." — Nonconformist.

"The General Epistle of St fames, with Notes and Introduction
By Professor Plumptre, D.D. (University Press, Cambridge). This is
only a part of the Cambridge Bible for Schools, and may be bought

OPINIONS OF THE TRESS.

exposition of the Epistle of St James in the Enghsh language. Not
Schoolboys or Students going in for an examination alone, but Ministers
and Preachers of the Word, may get more real help from it than from
the most costly and elaborate commentaries." — Expositor.

"With Mr Carr's well-edited apparatus to St Matthew's Gospel,
where the text is that of Dr Scrivener's Cambridge Paragraph Bible,
we are sure the young student will need nothing but a good Greek

text W^e should doubt whether any volume of like dimensions could

be found so sufiicient for the needs of a student of the first Gospel, from
whatever point of view he may approach it." — Saturday Revinu.

"The Cambridge Bible fur Schools: St Matthew, Joshua,
Jonah, Corinthians, and James. We have on a former occasion drawn
tiie attention of our readers to the first volume of this excellent series —
St Mark. The volumes indicated above have now been published, and
fully maintain the high standard won by the first. They furnish valu-
able and precise information in a most convenient form, and will be
highly esteemed by students preparing for examinations, and also by
Sunday-school teachers and others. They are particularly valuable in
furnishing information concerning history, geography, manners and
customs, in illustration of the sacred text." — The Baptist.

"The Cambridge Bible for Schools: — The First Epistle to the
Corinthians. Edited by Professor Lias. Jonah. Edited by Arch-
deacon Perowne. (Cambridge University Press.) Every fresh instal-
ment of this annotated edition of the Bible for schools confirms the
favourable opinion we formed of its value from the examination of its
first number. The origin and plan of the Epistle are discussed with its
character and genuineness. The analysis of its contents is very full and
clear, and will be found of great service to the teachers of the more
advanced classes in Sunday-schools and to the leaders of Bible-classes.
The notes at the foot of the text are brief, but suggestive. We should
recommend the committee of the City Missions, and all who have
charge of rural evangelization societies, to put this book into the hands
of their agents. ...The moral teaching of the book is so valuable, and
the light it sheds upon the growth of religion amongst the Jews so
interesting, that these elements ought to receive the largest share of an
editor's attention." — The Nonconformist.

"Dr Maclear's commentary for Schools on The Book of Joshua is,
as may be anticipated from him, clear and compendious. The historical
books of the Old Testament are especially adapted for such an exegesis,
elucidating many minute points, which might escape the observation of
a less careful student. Another volume of the same series. The Gospel
of St Matthew, with Mr Carr's annotations, deserves equally high
praise. The commentary is terse and scholarly, without losing its
interest for ordinary readers. The maps, the index, and the tabulated
information in the Appendix all enhance the usefulness of this handy
little volume. The name of the editor, Dr Plumptre, is in itself enough
to recommend the edition of The General Epistle of St J antes, in
the same series. More copious than the companion volumes, it
contains some lengthy notes in the form of an excursus — e.g. on the
personal relation of St Paul and St James the Less." — Guardian

" The last part, the Book of Jonah, is from the hand of (The Ven.
T. T.) Perowne, Archdeacon of Norwich. The little work is well done,

CAMBRIDGE BIBLE FOR SCHOOLS.

to young readers. The notes contain information and reflection in a
very just proportion, the great preponderance being given to informa-
tion."— The British and Foreign Evangelical Rei'lni}.

''The Book of Joshua. By the Rev. G. F. Maclear, D.D. Jonah.
By the Ven. T. T. Perowne, B. D. The Gospel according to St Matthew.
By the Rev. A. Carr, M. A. The Gospel according to St Mark. By
the Rev. G. F. Maclear, D.D. The Acts of the Apostles (i— xiv). By
J. Rawson Lumby, D.D. We cannot have a healthier intellectual
exercise than an impartial examination of the stracture and contents
of Scripture, and there are no books more likely to aid such an
examination than the Manuals issued by the Syndics of the University
Press. Works of more solid worth have not been published. The
text adopted throughout is that of Scrivener's Cambridge Paragraph
Bible. Each part contains a careful and scholarly introduction on the
authorship, the date, the sources, &c., of the book. The notes are
terse and suggestive, giving in few words the gist of elaborate re-
searches. They abound in fine textual criticism, no less than in valuable
doctrinal and ethical comments. Dr Maclear is thoroughly at home in
such an historical book as Joshua. He draws illustrations from all
quarters, especially from old English literature, and writes in a style
of great elegance. The volume on Jonah is a literary gem, both on
apologetic and hermeneutical grounds. In Mr Carr's MaithciV there is,
in addition to keen verbal criticism and archaeological research, a deter-
mined effort to trace the course of thought in the inspired text, to point
out the nexus between the various sections and verses of the Gospel.
Mr Carr has all the qualifications which vigorous and refined scholar-
ship can give, and possesses what is of far higher value, clear spiritual
insight. Mr Lumby's manner of work is known to most of our readers
from his papers in the Expositor. His notes on the Acts will certainly
enhance his reputation, and form a valuable commentary on one of the
most important books of the New Testament.... All these books are, in
fact, a valuable addition to our Biblical expositions, original contribu-
tions to a subject of transcendant importance ; and while they cannot
fail to be valued by those for whom they are expressly designed, we
have a shrewd suspicion that they will be still more highly appreciated
by minds of a riper order. The maps which most of the manuals
contain are beautifully executed, and will be a great aid to the intelli-
gent study of the Scriptures. Canon Perowne, to whom the general
editorship of the series has been entrusted, may be congratulated on the
success which the scheme has so far achieved. 'The Cambridge Bible
for Schools ' is one of the most popular and useful literary enterprises of
the nineteenth century." — Baptist Magazine.

"The Cambridge Bible for Schools — The Second Epistle to
the Corinthians. By Professor Lias. The Gene7-al Epistles of St Peter
and St Jude. By E. H. Plumptre, D.D. We welcome these
additions to the valuable series of the Cambridge Bible. We have
nothing to add to the commendation which we have from the first
publication given to this edition of the Bible. It is enough to say that
Professor Lias has completed his work on the two Epistles to the
Corinthians in the same admirable manner as at first. Dr Plumptre
has also completed the Catholic Epistles." — Noticonformist.

"(i) The Acts of the Apostles. By J. Rawson Lumby, D.D.

The introduction is pithy, and contains a mass of carefully-selected
information on the authorship of the Acts, its designs, and its sources.

The Second Epistle of the Corinthians is a manual beyond all

praise, for the excellence of its pithy and pointed annotations, its
analysis of the contents, and the fulness and value of its introduction."
— Examiner.

"The Cambridge Bible for Schools. — The Cambridge Uni-
versity Press has not made of late years a more valuable contribution to
the literature of the age than this series of books of the Bible, which
has been prepared specially for schools.... We have been most careful to
&yjs.vi\\xs.^ St Aldtthcw, edited by Rev. A. Carr, M.A., as our thoughts are
directed in the line of the International Lessons for the first six months
of the next year, and we are very pleased to direct our readers' attention
to a work which is calculated to be so helpful to them. The introductory
portion is very able, so full of interesting matter, and yet so concisely
put. This quality of conciseness characterises the notes throughout, and
as they appear on the same page as the letter press to which they relate,
facility of reference is thus obtained." — lite Sunday School Chronicle.

"The Cambridge Bible for Schools. — The 2nd Epistle to the
Corinthians, with Notes, Map, and Introduction. By the Rev. J. J.
Lias, M.A. We have here a noteworthy sample of the thoroughness
of the editing of the various books of the English Bible under the super-
intendence of Dean Perowne, and a trustworthy earnest of his choice
of the best coadjutors for each particular volume. We have examined
the notes, and can only say that their soundness and orthodoxy are
such as to give a comfortable assurance that Cambridge and Lampeter un-
dergraduates are fortunate in being guided by such sound and sage divines
as Professor Lias." — The English Churchman and Clerical yoiirnal.

''The Epistle to the Romans. By H. C. G. Moule, M.A. This
admirable school series continues its work. Mr Moule treats in this
new volume of one of the profoundest of the New Testament Books.
His work is scholarly, clear, full, and devout, and we are thankful

that such volumes find their way into our schools The volumes,

taken as a whole, are admirable." — -The Freeman.

"The Rev. H. C. G. Moule, M.A., has made a valuable addition
to The Cambridge Bible for Schools in his brief commentary on
the Epistle to the Romans. The "Notes" are very good, and
lean, as the notes of a School Bible should, to the most commonly
accepted and orthodox view of the inspired author's meaning; while
the Introduction, and especially the Sketch of the Life of St Paul, is
a model of condensation. It is as lively and pleasant to read as if
two or three facts had not been crowded into well-nigh every sentence."
— Expositor.

" The Epistle to the Romans. It is seldom we have met with a
work so remarkable for the compression and condensation of all that
is valuable in the smallest possible space as in the volume before us.
Within its limited pages we have 'a sketch of the Life of St Paul,'
which really amounts to a full and excellent biography; we have
further a critical account of the date of the Epistle to the Romans, of
its language, and of its genuineness. The notes are numerous, full of
matter, to the point, and leave no real difficulty or obscurity unex-
plained."—77/^ Examiner.

''The Epistle to the Rontons. To the mature reader, the book may
be most confidently recommended. He will have his reserve about the

8 CAMBRIDGE BlhLiL FUK bCHUULS.

theology, but he will find it an admirably careful and complete com-
mentary, avoiding no difficulties, tracing out distinctly the sequences
of thought, and expressing in perspicuous language what St Paul
meant, or, at least, what a learned and intelligent critic believed
him to have meant." — T/ie Spectator.

"This is a volume of that very useful series, 'The Cambridge Bible
for Schools,' edited by Dean Perovvne. Mr Moule's work, we need
hardly say, bears marks of close, conscientious study; the exposition is
clear, suggestive, and thoroughly sound. There is not the slightest
parade of scholarship, and yet this Commentary will bear comparison
with any even of the highest rank for ability and erudition. . . Mr
Moule has evidently read much, and pondered carefully; but he gives,
in small compass, the conclusion at which he has arrived. We are
greatly pleased with this book." — The Churchman.

"We heartily commend to the notice of our readers the volume con-
taining the notes of Mr Moule on the Epistle to the Romans, which
appears as one of the series of 'The Cambridge Bible for Schools.'
Added to his refined scholarship, Mr Moule appears to us to have exe-
cuted his task with accuracy and sound judgment. The sketch of St
Paul's life is sufiiciently complete for the purpose for which it is de-
signed. So is the introduction generally." — Clergyman's Magazine.

"This handy little volume is one of the "The Cambridge Bible for
Schools" series now being published under the superintendence
of Dean Perowne. It thoroughly well merits the praise, multiim
in parvo. Mr Moule has evidently read much, and pondered
carefully ; but he does not overload his exposition with details,
and he has judged it best in a work "for schools" to give simply on
orthodox lines his conclusions. Hence, the well- packed notes are in-
teresting, and although there is nowhere the slightest parade of scholar-
ship the work has unmistakably the flavour and the value of sound
scholarly divinity. It is hardly necessary to add that the exposition is
Evangelical. Many Bible students who have long ago left school will
find Mr Moule's work a really valuable help." — The Record.

The First Book of Samiiel, by A. F. Kirkpatrick, M.A. "This forms
an additional volume of the Cambridge Bible for Schools, and is well
worthy to take its place beside those which have already appeared
The text is enriched with ample notes, both critical and
literary, which give every assistance to the better understanding and
appreciation of the book which the student can desire." — Cambridge
Independent Press.

"To the valuable series of Scriptural expositions and elementary
commentaries which is being issued at the Cambridge University Press,
under the title "The Cambridge bible for Schools," has been added
The First Book of Samuel by the Rev. A. F. Kirkpatrick. Like
other volumes of the series, it contains a carefully written historical and
critical introduction, while the text is profusely illustrated and explained
by notes." — • The Scotsman.

"To the volume on I. Samuel we give our very warm commenda-
tion. It is designed, not for teachers, but for learners, and especially
for young men in schools and colleges. At the same time, it will be
interesting and profitable to all who wish to read the Bible intelli-
gently. " — Methodist Recorder.

University Press, Cambridge.
Fcbmary, 1881.

PUBLICATIONS OF

THE HOLT SCRIPTURES, &c.

The Cambridge Paragraph Bible of the Authorized English

Version, with the Text revised by a Collation of its Early and
other Principal Editions, the Use of the Italic Type made uniform,
the Marginal References remodelled, and a Critical Introduction
prefixed, by the Rev. F. II. Scrivener, M.A., LL.D., one of the
Revisers of the Authorized Version. Crown Quarto, cloth gilt, 2 \s.
The Student's Edition of the above, on good writing paper, with
one column of print and wide margin to each page for MS. notes.
Two Vols. Crown Quarto, cloth, gilt, 31J. (>d.

The Lectionary Bible, with Apocrypha, divided into Sec-
tions adapted to the Calendar and Tables of Lessons of 187 1.
Crown Octavo, cloth, y. 6d.

Breviarium ad usum insignis Ecclesiae Sarnm. Fasciculus II.

In quo continentur Psalterium, cum ordinario Oiificii totius
hebdomadae juxta Horas Canonicas, et proprio Completorii,
LiTANiA, Commune Sanctorum, Ordinarium Missae cum
Canone et xiii Missis, &c. (Sic juxta Editionem maximam
pro Claudio Chevallon et Francisco Regnaui.t a. d.
MDXXXI. in Alma Parisiorum Academia impressam : labore ac
studio Francisci Procter, A.M., et Christopiiori Words-
worth, A.M. Demy 8vo., cloth, 12.C

Fasciculus I. /« tke Press.

The Pointed Prayer Book, being the Book of Common

Prayer with the Psalter or Psalms of David, pointed as they are
to be sung or said in Churches. Embossed cloth. Royal 24mo, is.
The same in square 32mo, cloth, 6d.
The Cambridge Psalter, for the use of Choirs and Organists.

Specially adapted for Congregations in which the "Cambridge
Pointed Prayer Book" is used. Demy 8vo. cloth, 3.?. 6d. Cloth
limp cut flush, is. 6d.

The Paragraph Psalter, arranged for the use of Choirs by
Brooke Foss Westcott, DD. , Canon of Peterborough, and
Regius Professor of Divinity, Cambridge. Fcp. 4to. 5^^.

Greek and English Testament, in parallel columns on the
same page. Edited by J. Scholefield, M.A. late Regius Pro-
fessor of Greek in the University. Nc7u Edition, with the margitial
references as arranged and revised by Dr Scrivener. Cloth, red
edges. 7^. (id.

London: Cambridge Warehouse, 17 Paternoster Row.

PUBLICATIONS OF

Greek and EngUsh Testament. The Student's Edition

of the above on large writing paper. 410. cloth, \.^s.

Greek Testament, ex editione Stephani tertia, 1550. Small

Octavo. 3^. (yd.
The Gospel according to St Matthew in Anglo-Saxon and

Northumbrian Versions, synoptically arranged : with Collations ot
the best Manuscripts. By J.M. Kemble, M.A. and Archdeacon
Hardwick. Demy Quarto. \os.
The Gospel according to St Mark in Anglo-Saxon and

Northumbrian Versions, synoptically arranged, with Collations
exhibiting all the Readings of all the MSS. Edited by the Rev.
Professor Skeat, M.A. Demy Quarto, yos.

The Gospel according to St Luke, uniform with the pre-
ceding, edited by the Rev. Professor Skeat. Demy Quarto. \os.

The Gospel according to St John, uniform with the pre-
ceding, edited by the Rev. Professor Skeat. Demy Quarto, ioj.

The Missing Fragment of the Latin Translation of the

Fourth Book of Ezra, discovered, and edited with an Introduction
and Notes, and a facsimile of the MS., by R. L. Benslt, M.A.,
Fellow of Gonville and Caius College. Cloth, \os.

THEOLOGY— (ANCIENT).

Sayings of the Jewish Fathers, comprising Pirqe Aboth

and Pereq R. Meir in Hebrew and English, with Critical and
Illustrative Notes ; and specimen pages of the Cambridge University
Manuscript of the Mishnah 'Jerushalmith'. By C. TAYLOR,
M. A., Fellow and Divinity Lecturer of St John's College. Demy
Octavo. \os.

Theodore of Mopsuestia's Commentary on the Minor Epistles

of S. Paul. The Latin Version with the Greek Fragments,
edited from the MSS. with Notes and an Introduction, by H. B.
Swete. D.D. , Rector of Ashdon, Essex, and late Fellow of
Gonville and Caius College, Cambridge. In two Volumes.
Vol. L, containing the Introduction, and the Commentary upon
Galatians — Colossians. Demy Octavo. \is.
Volume II. In the Press.

Sancti Irensei Episcopi Lugdunensis libros quinque adversus

Hffireses, versione Latina cum Codicibus Claromontano ac Aran-
deliano denuo coUata, prtemissa de placitis Gnosticorum pro-
lusione, fragmenta necnon Groice, Syriace, Armeniace, commen-
tatione perpetua et indicibus variis edidit \Y. Wigan Harvey,
S.T.B. Collegii RegalisolimSocius. a Vols. Demy Octavo. i8j.

London : Cambridge Warehouse, 1 7 Faternosier Row.

THE CAMBRIDGE UNIVERSITY PRESS. 3
M. Minucii Felicis Octavius. The text newly revised from

the original MS. with an English Comnrientary, Analysis, Intro-
duction, and Copious Indices. Edited by II. A. Holden, LL.D,
Head Master of Ipswich School, late Fellow of Trinity College,
Cambridge. Crown Octavo. 7^. 6d.

Theophili Episcopi Antiochensis Libri Tres ad Autolycum.

Edidit, Prolegomenis Versione Notulis Indicibus instruxit Gu-
LiELMUS GiLSON HUMPHRY, S.T.B. Post Octavo. ^s.

Theophylacti in Evangelium S. Matthsei Commentarius.

Edited by \V. G. Humphry, B.D. Demy Octavo. Is. 6d.

Tertullianus de Corona Militis, de Spectaculis, de Idololatria,

with Analysis and English Notes, by George Currey, D.D.
Master of the Charter House. Crown Octavo. 5J.

THEOLOGY— (ENGLISH).

Works of Isaac Barrow, compared with the original MSS.,

enlarged with Materials hitherto unpublished. A new Edition, by
A. Napier, M.A. of Trinity College, Vicar of Holkham, Norfolk.
Nine Vols. Demy Octavo. £1. y.

Treatise of the Pope's Supremacy, and a Discourse con-
cerning the Unity of the Church, by Isaac Barrow. Demy
Octavo. ']s. 6d.

Pearson's Exposition of the Creed, edited by Temple

Chevallier, B.D., late Professor of Mathematics in the Uni-
versity of Durham, and Fellow and Tutor of St Catharine's College,
Cambridge. Second Edition. Demy Octavo. 7^^. 6d.

An Analysis of the Exposition of the Creed, written by the

Right Rev. Father in God, John Pearson, D.D., late Lord
Bishop of Chester. Compiled for the use of the Students of
Bishop's College, Calcutta, by W. H. Mill, D.D. late Regius
Professor of Hebrew in the University of Cambridge. Demy
Octavo, cloth. 55.

Wheatly on the Common Prayer, edited by G. E. Corrie,

D.D. Master of Jesus College, Examining Chaplain to the late
Lord Bishop of Ely. Demy Octavo. 7^, 6d.

The Homilies, with Various Readings, and the Quotations
from the Fathers given at length in the Original Languages. Edited
by G. E. Corrie, D.D. Master of Jesus College. Demy Octavo.
^s. 6d.

London: Cambridge Warehouse, 17 Paternoster Row.

PUBLICATIONS OF

Two Forms of Prayer of the time of Queen Elizabeth. Now

First Reprinted. Demy Octavo, dd.

Select Discourses, by John Smith, late Fellow of Queens'

College, Cambridge. Edited by H. G. Williams, B.D. late
Professor of Arabic. Royal Octavo. 7^. (id.

Caesar Morgan's Investigation of the Trinity of Plato, and of

Philo Judseus, and of the effects which an attachment to their
writings had upon the principles and reasonings of the Fathers of
the Christian Church. Revised by H. A. IIolden, LL.D.
Head Master of Ipswich School, late Fellow of Trinity College,
Cambridge. Crown Octavo. 4J-.

De Obligatione Conscientiae Prgelectiones decern Oxonii in

Schola Theologica habitse a Roberto Sanderson, SS. Theo-
logize ibidem Professore Regio. With English Notes, including
an abridged Translation, by W. Whewell, D.D. late Master of
Trinity College. Demy Octavo. 7^-. ()d.

Archbishop Usher's Answer to a Jesuit, with other Tracts

on Popery. Edited by J. Scholefield, M.A. late Regius Pro-
fessor of Greek in the University. Demy Octavo. 7^. dd.

Wilson's Illustration of the Method of explaining the New

Testament, by the early opinions of Jews and Christians concern-
ing Christ. Edited by T. TuRTON, D.D. late Lord Bishop of
Ely. Demy Octavo. 5j.

Lectures on Divinity delivered in the University of Cam-
bridge. By John Hey, D.D. Third Edition, by T. Turton,
D.D. late Lord Bishop of Ely. 2 vols. Demy Octavo. 15^-.

GREEK AND LATIN CLASSICS, &c.

(See also ^■^. 12, 13.)

The Bacchae of Euripides, with Introduction, Critical Notes,

and ArchLeological Illustrations, by J. E. Sandys, M.A., Fellow
and Tutor of St John's College, and I'ublic Orator. Crown Octavo,
cloth. \os. 6d.

M. T. Ciceronis de Natura Deorum Libri Tres, with Intro-
duction and Commentary by Joseph B. Mayor, M.A., Professor of
Classical Literature at King's College, London, together with a new
collation of several cf the English MSS. by J. H. SwAiNSON, M.A.,
formerly Fellow of Trinity College, Cambridge. Demy Octavo,
cloth. 10J-. 6d.

London: Cambridge Warehouse, 17 Paternoster Row.

THE CAMBRIDGE UNIVERSITY PRESS. 5

The Agamemnon of Aeschylus. With a translation in English

Rhythm, and Notes Critical and Explanatory. By BENJAMIN
Hall Kennedy, D.D., Regius Professor of Greek. Crown 8vo. 6j.

The Thesetetus of Plato by the same Editor. [7;^ the Press.

P. Vergili Maronis Opera, cum Prolegomenis et Commen-

tario Critico pro Syndicis Preli Academici edidit Benjamin
Hall Kennedy, s'.T.P., Graecae Linguae Professor Regius.
Cloth, extra fcp. 8vo, red edges, price gj.

A Selection of Greek Inscriptions, with Introductions and
Annotations by E. S. Roberts, M.A., Fellow and Tutor of Caius
College. [Preparing.

Select Private Orations of Demosthenes with Introductions

and English Notes, by F. A. Paley, M.A., Editor of Aeschylus,
etc. and J. E. Sandys, M.A., Fellow and Tutor of St John's
College, and Public Orator in the University of Cambridge.

Part I, containing Contra Phormionem, Lacritum, Pantaenetum,
Boeotum de Nomine, Boeotum de Dote, Dionysodorum. Crown
Octavo, cloth, 6s.

Part II. containing Pro Phormione, Contra Stephanum I. II. ;
Nicostratum, Cononem, Calliclem. Crown Octavo, cloth. 7 J. 6d.

M. T. Ciceronis de Officiis Lihri Tres with Marginal Analysis,

an English Commentary, and Indices. Third Edition, revised,
with numerous additions, by H. A. HoLDEN, LL.D., Head
Master of Ipswich School. Crown Octavo, cloth. 9^-.

Plato's Phsedo, literally translated, by the late E. M. Cope,

Fellow of Trinity College, Cambridge. Demy Octavo. 5^.

Aristotle. The Rhetoric. With a Commentary by the late

E. M. Cope, Fellow of Trinity College, Cambridge, revised and
edited by J. E. Sandys, M.A., Fellow and Tutor of St John's
College, and Public Orator. 3 Vols. Demy 8vo. £iiis.6d.

IIEPI AIKAI02YNH2. The Fifth Book of the Nico-
machean Ethics of Aristotle. Edited by Henry Jackson, M.A.,
Fellow of Trinity College, Cambridge. Demy 8vo, cloth. 6s.

Pindar. Olympian and Pythian Odes. With Notes Explana-
tory and Critical, Introductions and Introductory Essays. Edited
by C. A. M. Fennell, M.A., late Fellow of Jesus College.
Cro\\'n Svo. cloth. f)s.

The Isthmian and Nemean Odes by the same Editor.

\Prcparing.
London: Cambridge Warehouse, 17 Paternoster Row,

PUBLICATIONS OF

SANSKRIT AND ARABIC.

Nalopakhyanam, or, The Tale of Nala; containing the San-
skrit Text in Roman Characters, followed by a Vocabulary and
3 sketch of Sanskrit Grammar. By the Rev. Thomas Jarrett,
M. A., Regius Professor of Hebrew. Demy Octavo. \os.

Notes on the Tale of Nala, by J. Peile, M.A., Fellow and

Tutor of Christ's College. Demy Svo. \2s.

The Poems of Beha ed din Zoheir of Egypt. With a

Metrical Translation, Notes and Introduction, by E. H. Palmer,
M.A., Lord Almoner's Professor of Arabic in the University of
Cambridge. 3 vols. Cro\>Ti Quarto. Vol. II. The English
Translation. Paper cover, ioj. 6a'. Cloth extra, 15.;. [Vol. I.
The Arabic Text is already published.]

MATHEMATICS, PHYSICAL SCIENCE, &c.

Mathematical and Physical Papers. By George Gabriel

>TOKES, M.A., D.C.L., LL.D., F.R.S., Fellow of Pembroke
College and Lucasian Professor of Mathematics. Reprinted from
the Original Journals and Transactions, with additional Notes by
the Author. Vol.1. Demy Svo, cloth. 15^. Vol. H. In the Press.

Mathematical and Physical Papers. By Sir W. Thomson,

LL.D., D.C.L., E.R.S., Professor of Natural Philosophy, in the
L'niversity of Glasgow. Collected from different Scientific Periodi-
cals from May, 1841, to the present time. [In the Press.

A Treatise on Natural Philosophy. Volume I. Part I. By Sir
W.Thomson, LL.D., D.C.L., F.R.S., Professor of Natural Philo-
sophy in the University of Glasgow, and P. G. Tait, M.A., Pro-
fessor of Natural Philosophy in the University of Edinburgh-
Demy Svo. cloth, i6j-.

Part II. In the Pr^ss.

Elements of Natural Philosophy. By Professors Sir W.

Thomson and P. G. Tait. Parti. Second Editioti. Svo. cloth, 9J,

An Elementary Treatise on Quaternions. By P. G. Tait,

M.A., Professor of Natural Philosophy in the University of Edin-
burgh. Second Edition. Demy Svo. 14s.

A Treatise on the Theory of Determinants and their Ap-
plications in Analysis and Geometry, iiy Robert Forsyth
.Scott, M.A., of Lincoln's Inn; Fellow of St John's College,
Cambridge. Demy Svo. 12s.

Countei'point. A practical course of study. By Professor
G. A. Macfarren, Mus. Doc. Second Edition, revised. Demy

4to. cloth, 's. 6d.

The Analytical Theory of Heat. By Joseph Fourier. Trans-
lated, with Notes, by A. Freeman, M.A., Fellow of St John's
College, Cambridge. Demy Svo. 16s.

London : Cambridge Warehouse, 1 7 Paternoster Row.

THE CAMBRIDGE UNIVERSITY PRESS. 7

The Electrical Researches of the Honourable Henry Caven-
dish, F.R.S. Written between 1771 and 17S1, Edited from the
original manuscripts in the possession of the Duke of Devonshire,
K.G., by J. Clerk Maxwell, F.R.S. Demy 8vo. cloth, iSj.

Hydrodynamics, a Treatise on the Mathematical Theory of
Fluid Motion, by Horace Lamb, M.A., formerly Fellow of
Trmity College, Cambridge; Professor of Mathematics in the
University of Adelaide. Demy Svo. cloth, 12s.

The Mathematical Works of Isaac Barrow, D.D. Edited by

W. Whewell, D.D. Demy Octavo, "js. 6d.

Illustrations of Comparative Anatomy. Vertebrate and In-
vertebrate, for the Use of Students in the Museum of Zoology and
Comparative Anatomy. Second Edition. Demj' Svo. cloth, is. bd.

A Catalogue of Australian Fossils (including Tasmania and

the Island of Timor), by R. Etheridge, Jun., F.G.S., Acting
Palaeontologist, H.M. Geol. Survey of Scotland. Demy Svo. 10s. 6d.

A Synopsis of the Classification of the British Palseozoic

Rocks, by the Rev. Adam Sedgwick, M.A., F.R.S., with a
systematic description of the British Pal.ieozoic Fossils in the
Geological Museum of the University of Cambridge, by FREDERICK
McCoy, F.G.S. One vol., Royal Quarto, cloth. Plates, ;i^i. is.

A Catalogue of the Collection of Cambrian and Silurian

Fossils contained in the Geological Museum of the University of
Cambridge, by J. W. S.a.lter, F.G.S. With a Preface by the
Rev. Adam Sedgwick, F.R.S. "With a Portrait of Professor
Sedgwick. Royal Quarto, cloth, 7J. 6d.

Catalogue of Osteological Specimens contained in the Ana-
tomical Museum of the University of Cambridge. Demy Svo. is, 6d.

Astronomical Observations made at the Obsen-ator}' of Cam-
bridge by the Rev. James Challis, M.A., F.R.S., F.R.A.S.,
Plumian Professor of Astronomy from 1S46 to i860.

Astronomical Observations from 1S61 to 1865. Vol. XXI.

Royal Quarto, cloth, i^j.

LAW.
An Analysis of Criminal Liability. By E. C. Clark, LL.D.,

Regius Professor of Civil Law in the University of Cambridge,
also of Lincohi's Inn, Barrister at Law. Crown Svo. cloth, 7^. 61^.

London: Cafnbrid^-e JVarchouse, ij Paternoster Row.

8 PUBLICATIONS OF

A Selection of the State Trials. By j. w. Willis-Bund, m.a.,

LL.B., Barrister-at-La\v, Professor of Constitutional Law and His-
tory, University College, London. Vol. L Trials for Treason
(1327^1660). Crown 8vo., cloth. \%s. Vol. II. {In ihe Press.

The Fragments of the Perpetual Edict of Salvias Julianus,

Collected, Arranged, and Annotated by Bryan Walker, MA.,
LL.D., Law Lecturer of St John's College, and late Fellow of
Corpus Christi College, Cambridge. Crown 8vo., cloth. Price 6s,

The Commentaries of Gains and Rules of Ulpian. {New

Edition.) Translated and Annotated, by J. T. Abdy, LL.D.,
late Regius Professor of Laws, and Bryan Walker, M.A.,
LL.D., Law Lecturer of St John's College. Crown Octavo, i6j.

The Institutes of Justinian, translated with Notes by J. T.
Abdy, LL.D., and Bryan Walker, M.A., LLD., St John's
College, Cambridge. Crown Octavo, \(>s.

Selected Titles from the Digest, annotated by Bryan

Walker, M.A., LL.D. Part I. Mandati vel Contra. Digest
xvii. I. Crown Octavo, 5^-.

Part II. De Adquirendo rerum dominio, and De Adquirenda

vel amittenda Possessione, Digest XLi. i and 1. Crown 8vo. 6^".

Part III. De Condictionibus, Digest xii. i and 4 — 7 and

Digest xn. i — 3. Crown Svo. 6s.

Grotius de Jure Belli et Pacis, with the Notes of Barbeyrac

and others ; accompanied by an abridged Translation of the Text,
by W. Whewell, D.D. late Master of Trinity College. 3 Vols.
Demy Octavo, 12^. The translation separate, 6s,

HISTORICAL WORKS.
Life and Times of Stein, or Germany and Prussia in the

Napoleonic Age, by J. R. Seeley, M.A., Regius Professor of
Modem History m the University of Cambridge. With Portraits
and Maps. 3 vols. Demy Svo. 48^.

Scholae Academicae ; some Account of the Studies at the

English Universities in the Eighteenth Century. By Christopher
Wordsworth, M.A., Fellow of Peterhouse; Author of "Social
Life at the English Universities in the Eighteenth Century." Demy
Octavo, cloth, 1 5 J.
History of Nepal, translated from the Original by Munshi
Shew Shunker Singh and Pandit Shri Gunanand; edited
with an Introductory Sketch of the Country and People by Dr D.
Wright, late Residency Surgeon at Kathmandu, and with nume-
rous Illustrations and portraits of Sir Jung Bahadur, the King of
Nepal, and other natives. Super- Royal Octavo, 21J.

London: Cambridge Warehouse, 17 Paternoster Row,

THE CAMBRIDGE UNIVERSITY PRESS. 9
The University of Cambridge from the Earliest Times to

the Royal Injunctions of 1535. By James Bass Mullinger, M.A.
Demy 8vo. cloth (734 pp.), i'ZJ.

History of the College of St John the Evangelist, by Thomas
Baker, B.D., Ejected Fellow. Edited by John E. B. Mayor,
M.A., Fellow of St John's. Two Vols. Demy 8vo. i^s.

The Architectural History of the University and Colleges of

Cambridge, by the late Professor Willis, M.A. With numerous
Maps, Plans, and Illustrations. Continued to the present time, and
edited by John Willis Clark, M.A., formerly Fellow of Trinity
College, Cambridge. [/« the Press.

CATALOGUES.

Catalogue of the Hebrew Manuscripts preserved in the Uni-
versity Library, Cambridge. By Dr S. M. Schiller-Szinessy.
Volume I. containing Section I. llie Holy Scriptures ; Section II.
CovLDientaries on the Bible. Demy 8vo. gj.

A Catalogue of the Manuscripts preserved in the Library
of the University of Cambridge. Demy Svo. 5 Vols. 10s. each.

Index to the Catalogue. Demy Svo. los.
A Catalogue of Adversaria and printed books containing
MS. notes, preserved in the Library of the University of Cam-
bridge. 3^. dd.

The Illuminated Manuscripts in the Library of the Fitz-

william Museum, Cambridge, Catalogued with Descriptions, and an
Introduction, by William George Searle, M.A., late Fellow of
Queens' College, and Vicar of Hockington, Cambridgeshire. 7^'. dd.
A Chronological List of the Graces, Documents, and other
Papers in the University Registry which concern the University
Library. Demy Svo. is, 6d.

Catalogus Bibliothecse Burckhardtianas. Demy Quarto, ^s.

MISCELLANEOUS.

Lectures on Education, delivered in the University of Cam-
bridge in the Lent Term, 1880. By J. G. Fitch, Her Majesty's
Inspector of Schools. Crown Svo. (Ss,

Statuta AcademiaB Cantabrigiensis. Demy Svo. 2s.
Ordinationes Academiae Cantabrigiensis. New Edition.

Demy Svo., cloth. 35. 6d.

Trusts, Statutes and Directions affecting (i) The Professor-
ships of the University. (2) The Scholarships and Prizes. (3) Other
Gifts and Endowments. Demy Svo. 5j-.

A Compendium of University Regulations, for the use of

persons in Statu Pupillari. Demy Svo. 6d.

London: Cambridge Warehouse, 17 Paternoster Row.

lo PUBLICATIONS OF

"5^1)0 OTambritiae 33ibl£ (or ^cijools.

General Editor: J. J. S. PEROWNE, D.D., Dean of
Peterborough.

The want of an Annotated Edition of the Bible, in handy portions,
suitable for school use, has long been felt.

In order to provide Text-books for School and Examination pur-
poses, the Cambridge University Press has arranged to publish the
several books of the Bible in separate portions, at a moderate price,
with introductions and explanatory notes.

Some of the books have already been undertaken by the following
gentlemen :

Rev. A. Carr, M.A., Assistant Master at Wellington College.
Rev. T. K. Cheyne, M. A., Fellow of Balliol College, Oxford.
Rev. S. Cox, Nottingham.

Rev. A. B. Davidson, D.D., Prof, of Hehre-iv, Free Church Coll. Edinb,
Rev. F. \V. Farrar, D.D., Canoti of Westtninster.
Rev. A. E, Humphreys, M.A., Felloiu of Trinity College, Cambridge.
Rev. A. F. Kirkpatrick, M.A., Fellow and Lecturer of Trinity College.
Rev. J. J. Lias, M. A., late Professor at St David's College, Lampeter.
Rev. J. R. LuMBY, D.D., Norrisian Professor of Divinity.
Rev. G. F. Maclear, D.D., Warden of St Augustine's Coll. Canterbury.
Rev. H. C. G. MoULE, M.A., Fellow of Trinity College, Cambridge.
Rev.W.F. Moulton, D.D., Head Master of the Le^'s School, Cambridge.
Rev. E. H. Perowne, D.D., Master of Corpus Christi College,

Cambridge, Examining Chaplain to the Bishop of St Asaph.
The Ven. T. T, Perowne, B.D., Archdeacon of Norwich.
Rev. A. Plummer, 'hl.^., Mastet of University College, Durham.
Rev. E. H. Plumptre, D.D., Professor of Biblical Exegesis, King's

College, London.
Rev. W. San DAY, D.D., Principal of Bishop Hatfield Llall, Durham.
Rev. W. Simcox, M.A., Rector of Weyhill, Hants.
Rev. Robertson Smith, M.A., Professor of Hebrew, Aberdeen.
Rev. A. W. Streane, M.A., Felloiv of Corpus Christi College.
The Ven. H. W. WaTKINS, M.A., Archdeacon of Northumberland.
Rev. G. H. Whitaker, M.A., Felloiv of St John's College, Cambridge.
Rev. C. Wordsworth, M.A., Rector of Glaston, Rutland.

Now Ready. Cloth, Extra Fcap. 8vo.
THE BOOK OF JOSHUA. By the Rev. G. F. Maclear, D.D.

With Two Maps. Cloth. -2^. 6d.
THE FIEST BOOK OF SAMUEL. By the Rev. A. F.
Kirkpatrick, M.A. Cloth. 3^-. td.

London: Cambridge Warehoiise, I'j Paternoster Row.

THE CAMBRIDGE UNIVERSITY PRESS. 1 1

THE BOOK OF JEREMIAH. By the Rev. A. W. Streane,

iM.A. Clulh. 4^. M.
THE BOOK OF JONAH. By Archdeacon Perowne.

With Two Maps. Clotli. is. 6d.
THE GOSPEL ACCORDING TO ST MATTHEW. By the

Rev. A. Cakr, M.A. With Two Maps. Cloth, is. dd.

THE GOSJPEL ACCORDING TO ST MARK. By the Rev.

G. i'. Macleak, D.D. With Two Maps. Cloth, is.bd.

THE GOSPEL ACCORDING TO ST LUKE. By the Rev.

1'". W. Tari^ar, D.D. With I'our Maps. Cloth. 4^. Cd.

THE GOSPEL ACCORDING TO ST JOHN. By the Rev.

A. i'LUMMKR, M.A. With I'our Maps. Cloth. 4.?. Gd.

THE ACTS OF THE APOSTLES. Bart I., Chaps. I.— XIV.

liy the Rev. Prolessor Lumky, D.D. Cloth, is.bd.

THE EPISTLE TO THE ROMANS. By the Rev. H. C. G.

MoULE, M.A. Cloth. 3J-. bd.

THE FIRST EPISTLE TO THE CORINTHIANS. By the

Rev. J. J. Lias, M.A. With a Tian and. Map. Cloth, is.
THE SECOND EPISTLE TO THE CORINTHIANS. By

the Rev. J. J. Lias, M.A. With a Flan and Map. Cloth, is.
THE GENERAL EPISTLE OF ST JAMES. By the Rev.

E. 11. LLUMf XRE, D.D. Cloth. IS. bd.

THE EPISTLES OF ST PETER AND ST JUDE. By the

Rev. L. 11. Llumi'Tke, D.D. Cloth, is. (yd.

Preparing.
THE SECOND BOOK OF SAMUEL. By the Rev. A. F.

KlRICI'ATRlCIC, M.A.

THE BOOK OF ECCLESIASTES. By the Rev. E. H.

Flumptre, D.D. [Immediately.

THE BOOKS OF HAGGAI AND ZECHARIAH. By

Archdeacon FeroWne.

In Preparation.
THE CAMBRIDGE GREEK TESTAMENT

FOR SCHOOLS AND COLLEGES,

with a Revised Text, based on the most recent critical authorities, and

English JS'otes, prepared under the direction of the General Editor,

THE Very Reverend J. J. S. PEROWNE, D.L.,

DEAN OF PETERBOROUGH.

THE GOSPEL ACCORDING TO ST MATTHEW. By the

Rev. A. Carr, M.A. \_Nearly ready.

The books will be published separately, as in the Cai7ibridge Bible for Schools.
Lo7idon : Cambridge Warehouse, 17 Paternoster Row,

12 PUBLICATIONS OF

THE PITT PRESS SERIES.

ADAPTED TO THE USE OF STUDENTS PREPARING
FOR THE

UNIVERSITY LOCAL EXAMINATIONS,
AND THE HIGHER CLASSES OF SCHOOLS.

I. GREEK,

The Anabasis of Xenophon, Book VII. With a Map and

English Notes by Alfred Pretor, M.A., Fellow of St Catharine's

College, liditor of Sophocles (Trachinice) and Persius. Price is. 6d.

■ Books I. Ill, IV. and V. By the same Editor. Frice

IS. each. Books II. and VI. Price is. 6./. each.

Luciani Somnium Charon Piscator et De Luctu, {Neiu

Edition with Appendix.) With English Notes, by W. E. Heitland,
M.A., Fellow of St John's College, Cambridge. Price ^s. 6d.

Agesilaus of Xenophon. The Text revised with Critical
and Explanatory Notes, Introduction, Analysis, and Indices. By
H. Hailstone, M.A., late Scholar of Peterhouse, Cambridge,
Editor of Xenophon's Hellenics, etc. Price is. 6d.

Aristophanes— Rana8. With English Notes and Introduc-
tion by W. C. Green, M.A., Assistant Master at Rugby School.
Cloth, y. 6d.

Aristophanes-Aves. By the same Editor. N'cw Edition.
Cloth, y. 6d.

Euripides. Hercules Furens- With Introduction, Notes
and Analysis. By J. T. Hutchinson, M.A., Christ's College,
and A. Gray, AI.A., Fellow of Jesus College, Cambridge. Pnce is.

The Heracleidse of Euripides, with Introduction and Critical
Notes by E. A. Beck, M.A., Fellow of Trinity Hall. [In the Press.

II. LATIN.

P. Vergili Maronis Aeneidos Liber VIII. Edited with Notes

by A. SiDGWiCK, M.A., Tutor of Corpus Christi College, Oxford.
Price \s, 6d.

Books VL VII. X. XL XIL By the same Editor.

Price IS. 6d. each.

Books VII. VIII. bound in one volume. F)ice y.

Books X. XL XIL bound in one volume. Frice

y. 6d.
M. T, Ciceronis de Amicitia. Edited by J. S. Reid, M.L.,

Fellow of Gonville and Caius Colleije, Cambridge. Price y,

M. T. Ciceronis de Senectute. Edited by J. S. Reid, M.L.,

Price y. 6d.

London: Cambridge Warehouse, 17 Faternoster Row.

THE CAMBRIDGE UNIVERSITY PRESS. 13

PITT PRESS SERIES {continued).
Gai luli Caesaris de Bello Gallico Comment. VII. New

Kdilion, revised. ^Vith Maps and Notes by A. G. Peskett,
M.A. P'ellow of Magdalene College, Cambridge. Frice 2s.

Gai luli Caesaris de Bello Gallico Comment. I. II. With

Maps and Notes 1)}" the same Editor. Fncc is. (id.

Gai luli Caesaris de Bello Gallico Comment. IV., V.

By the same Editor. Price is.

Quintus Curtius. A Portion of the History (Alexander in

India). By W. E. Heitland, M.A., Fellow and Lecturer of St
John's College, Cambridge, and T. E. Raven, B.A., Assistant
Master in Sherborne School. With Two Maps. Price y. 6d.
P. Ovidii Nasonis Fastorum Liber VI. With Notes by
A. SiDGWiCK, M.A. Tutor of Corpus Christi College, Oxford.
Price IS. 6d.

M. T. Ciceronis Oratio pro Archia Poeta. By J. S. Reid,

M. L. , Fellow of Gonville and Caius College, Cambridge. Pri^e
IS. 6d.

M. T. Ciceronis pro L. Cornelio Balbo Oratio. By J. S.

Reid, M.L., Fellow of Gonville and Caius College. Price ^s. 6d.

Beda's Ecclesiastical History, Books III., IV., printed

from the MS. in the Cambridge University Library. Edited, with
a life, Notes, Glossary, Onomasticon, and Index, by J. E. B.
Mayor, M.A., Professor of Latin, and J. R. Lumby, D.D. ,
Norrisian Professor of Divinity. Price "js. 6d.

M. T. Ciceronis in Q. Caecilium Divinatio et in C. Verrem

Actio. With Notes by W. E. Heitland, M.A., and H. Cowie,
M.A., Fellows of St John's Coll., Cambridge. Price ^s.

M. T. Ciceronis in Gaium Verrem Actio Prima. With Notes

by H. Cowie, M.A., Fellow of St John's Coll. Price is. 6d.

M. T. Ciceronis Oratio pro L. Murena, with English Intro-
duction and Notes. By W. E. Heitland, M.A., Fellow of
St John's College, Cambridge. Second Edition. Price ^s.

M. T. Ciceronis Oratio pro Tito Annio Milone, with English
Notes, &c., by the Rev. John Smyth Purton, B.D., late Tutor
of St Catharine's College. Price 2s. 6d.

M. T. Ciceronis pro Cn. Plancio oratio by H. A. Holden,

LL.D., Head Master of Ipswich School. Price ^s. (yd.

M. Annaei Lucani Pharsaliae Liber Primus, with English

Introduction and Notes by W. E. Heitland, M.A., and C. E.
Haskins, M.A., Fellows of St John's Coll., Cambridge, is'.^d'.

London: Cambridge Warehouse, 17 Paternoster Row.

14 PUBLICATIONS OF

PITT PRESS SERIES (continued).

Til. FRENCH.

Lazare Hoche — Par Emile de Bonnechose. With Three

Mans, Introriuction and Commentary, by C. CoLTSECK, M.A., late
Fellow of Trinity College, Cambridge; Assistant Master at Harrow
School. Price 2S.

Histoire du Siecie c\p. Lnuis XTV. par Voltairfi. Chaps. I.—

XIIT. Edited with Notes Philological and Historical, Bio-
rraphical and Geographical Indices, etc. by Gustave Masson,
E. A. Univ. Gallic, Assistant Master of Harrow School and G. W.
Prothero, M.A.. Fellow and Lecturer of King's College, Cam-
bridge, Examiner for the Historical Tripos. Price is. 6V.

■ Part II. Chaps. XIV.-XXIV. By the same Editors.

With Three Maps. Price 2.r. 6</.

Le Verre D'Eau. A Comedy, by Scribe. With a Bio-

f^raphical Memoir, and Grammatical, Literarv and Historical
Notes, by C. CoLBECK, M.A., late Fellow of Trinity College,
Cambridge; Assistant Master at Harrow School. Price is.

M. Daru. par M. C. A. Satnte-Beuve (Causeries du Limdi,

Vol. IX. ). With Biographical Sketch of the Author, and Notes
Philological and Historical. By GusTAVE Masson, B.A. Univ.
Gallic, Assistant Master and Librarian. Harrow School. Price is.

La Suite du Menteur. A Comedy by P. Corneille.

With Notes Philological and Historical by the same. Price is.

La Jeune Siberienne. Le Le'preux d*^ la Cite D'Aoste. Tales

by Count Xavter de Maistre. With Biographical Notices,
Critical Appreciation.s. and Notes, by the same. Price is.

Le Directoire. (Considerations sur la Revolution Frangaise.
Troi.sieme et quatrieme parties.) Par Madame la Baronne DE
Stael-Holstein. With Notes by the same. Price is.

Fredfi^nnde et Brunehaut. A Tragedy in Five Acts, by
N. Lemercier. With Notes by the same. Price is.

Dix Annees d'Exil. Livre II. Chapitres 1—8. Par Madame
LA Baronne de Staijl-Holstein. With Notes Historical and
Philological. By the same. Price is.

Le Vieux Celibataire. A Comedy, by Collin D'Harleville.

With Notes, by the same. Price is.

La Metromanie, A Comedy, by Piron, with Notes, by the

same. Price is,

Lascaris, ou Les Grecs du XV^ Siecle, Nouvelle Historique,

par A. F. Villemain, with a Selection of Poems on Greece,
and Notes, by the same. Price is.

London: Cambridge Warehouse^ 17 Paternoster Row.

THE CAMBRIDGE UNIVERSITY PRESS. 15

PITT PRESS SERIES {continued).

TV. GERMAN.

Zopf und Schwert. Lustspiel in fiinf Aufziigen von Karl

(jUTZKow. With a Biographical and Historical Introduction,
English Notes, and an Index. By H. J- Woi.stenholme. B.A.
(Lond.), Lecturer in German at Bedford College, London, and
Newnliam College, Cambridge. Price y. Gd,

Goethe's Knabenjahre. (1749— 1759-) Goethe's Boyhood: being

the First Three Books of his Autobiography. Arranged and
Annotated bv Wii.i.tam Wagner, Ph. D., late Professor at the
Johanneum, Hamburg. Price is.

Hauff, Das Whthshaus im Spessart. By A. Schlottmann,

Ph.D., Assistant Master at U]ipingham School. Price y. 6d.

Der Oberhof. A Tale of Westphalian Life, by Karl Im-

MERMANN. With a Life of Immermann and English Notes, by
WiLHELM Wagner, Ph.D., late Professor at the Johanneum,
Hamburg. Price 2,5.

A Book of German Dactylic Poetry. Arranged and Anno-
tated by WiLHELM Wagner, Ph.D. Price y.
Der erste Kreuzzug (1095 — 1099) nach Friedrich von

Raumer. the first CRUSADE. Arranged and Annotated
by WiLHELM Wagner, Ph. D. Price 2s.
A Book of Ballads on German History. Arranged and

Annotated by WiLiiELM Wagner, Ph. D. Price 2s.

Der Staat Friedrichs des Grossen. By G. Freytag. With

Notes. By Wilhelm Wagner, Ph. D. Price 2s.
Goethe's Hermann and Dorothea. With an Introduction

and Notes. By the same Editor. Price ^s.

Das Jahr 18 13 (The Year 18 13), by F. Kohlrausch.

With English Notes by the same Editor. Price 2s.

V. ENGLISH.

The Two Noble Kinsmen, edited with Introduction and
Notes by the Rev. Professor Skeat, M.A., formerly Fellow of
Christ's College, Cambridge. Cloth, extra fcap. 8vo. Price ^s. 6d.

Bacon's History of the ileign of King Henry VII. With

Notes by the Rev. Professor Lumby, D.D., Fellow of St Catha-
rine's College. Cambridge. Cloth, extra fcap. 8vo. Price ^s.

Sir Thomas More's Utopia. With Notes by the Rev.
Professor LuMBY, D.D. Price 35, 6d.

Locke on Education. With Introduction and Notes by the
Rev. R. H. Quick, M.A. Price y. 6d.

Sir Thomas More's Life of Richard III. With Notes, &:c.,

by Professor Lumby. iNearly ready.

Other Volumes are in preparation.

T.nn/Jnn • C./j.M.hriAcrf IVn.ffihnijf/' t t 'Pnfpf'nn (■■//>* J?f

2Hnibtrs(iti) of Camljritrcrn

LOCAL EXAMINATIONS.

Examination Papers, for various years, with the Regulations for
the Exatninaiioti. Demy Octavo, is. each, or by Post is. id.
I The Regidatiotis for the Exainiiiation in i8Si are now ready.)

Class Lists for Various Years. 6d. each, by Post ^d. After 1877,

Boys IS. Girls 612^.

Annual Reports of the Syndicate, with Supplementary Tables
showing the success and failure of the Candidates, is. each, by
Post IS. id.

HIGHER LOCAL EXAMINATIONS.

Examination Papers for 1880, to which are added the Regtdations

for 18S1. Demy Octavo, is. each, by Post is. id.
Reports of the Syndicate. Demy Octavo, u., by Post \s. id.

•TEACHERS' TRAINING SYNDICATE.

Examination Papers for 1880, to -which arc added the Regulations
for 1 88 1. Demy Octavo. 6d., by Post -jd.

CAMBRIDGE UNIVERSITY REPORTER.

Published by Aiithority.
Containing all the Official Notices of the University, Reports of Dis-
cussions in the Schools, and Proceedings of the Cambridge Philosophical,
Antiquarian, and Philological Societies. 3^. weekly. ^ '' ' i

CAMBRIDGE UNIVERSITY EXAMINATION PAPERS.

These Papers are published in occasional numbers every Term, and

in volumes for the Academical year.
Vol. VIII. Parts 87 to 104. Papers for the Year 1878—9, us. cloth.
Vol. IX. ,, 10510119. ,, ,, 1879 — %Q, \is. cloth.

Hontjon :

CAMBRIDGE WAREHOUSE, 17 PATERNOSTER ROW.

Cainbritige: DEIGIITON, BELL AND CO.

ILdpjis: F. A. BROCKHAUS.

CAMBSILK2B: PRINTED BY C. J. CLAY, M.A. AT THB UNIVERSITY PRBSS.

'^'<;i

UNIVERSITY OF CALIFORNIA LIBRARY

Los Angeles

This book is DUE on the last date stamped below.

RtC'D LD-URl
JUN 1 9 199B

1^

o

L 006 175 891 8

UC SOUTHERN REGIONAL LIBRARY FACILITY

AA 000 616 993 2